Observe carefully that Paul says nothing at all about the Lord removing his Church to Heaven. The apostle leaves her—and us—in the air. What, then, will take place after this happy reunion? Here, Paul does not say. However, what he does say suggests an interpretation far richer than that of the dispensationalists. Paul writes, “And as a result of these things, we shall always be with the Lord.” Note the finality—the ultimacy—of that phrase. When the Lord returns, we shall always be together: together with him and together with one other. Thus, Paul’s exact wording strongly suggests that he has in mind the ultimate goal of Salvation History: life together with Christ in the new heavens and the new earth. Admittedly, he makes no explicit mention of where the saints will be with the Lord. But that is simply because his present focus is elsewhere: the reunion of separated loved ones at the Parousia. We have already seen, however, that in his other eschatological writings Paul uniformly associates the Resurrection with the final renewal of all creation (Rom. 8:18-25; 1 Cor. 15:20-28, 50-57; Phil. 3:20-21).

The Apostle Paul’s two letters to the Thessalonian Christians contain some of the Bible’s richest veins of eschatological gold. Written from Corinth around AD 50-51, they reveal that the apostle’s early ministry to the European Gentiles was charged with a lively expectation of the Lord’s soon return (1 Thess. 1:10; 2:19; 3:11-13; 2 Thess. 1-2; cf. Acts 17:16-21; 1 Cor. 15:1-58). However, they also reveal a problem: Paul’s Jewish opponents had forced him to flee the city quickly, with the result that some of his converts were left confused (or ignorant) about his teaching on the afterlife and the Consummation (Acts 17:1-9). These two letters give us his efforts to clear up the misunderstanding. Not surprisingly, they speak often and in great detail about the last things: the signs of Christ’s Parousia, the nature and purpose of the Parousia, the Resurrection, the Judgment, and the World to Come. Notably, they never speak of a future millennium (1 Thess. 4:13-18; 5:1-10; 2 Thess. 1:3-12; 2:1-12).
Let’s take a close look at two major (and very closely related) texts found in Paul’s first letter to the Thessalonians.
1 Thessalonians 4:13-18
Of the three NT passages cited by dispensationalists in support of a pre-tribulation rapture, this is by far the most important (cf. John 14:1-3; 1 Cor. 15:51-52). Accordingly, I will first offer an amillennial exegesis of the text itself, and then carefully consider both the dispensational interpretation and the case made for it.
Our text begins in 1 Thessalonians 4:13, where Paul states his purpose for the remarks to follow. His goal is to give hope to Christians whose (believing) loved ones have recently “fallen asleep” (i.e., died in the Lord). He knows that some of the brethren are troubled about this. Perhaps they fear that their departed loved ones will not be included in Christ’s Kingdom when he comes again. Certainly they fear they will never see them again. Therefore, Paul takes up this subject once again, so that they will no longer grieve as unbelievers do, but instead enjoy a lively hope of being reunited with their Christian family and friends—soon.
In verse 14 he succinctly states the healing truth; in the verses that follow he carefully explains. It is this: “When Jesus comes again he will bring your departed loved one(s) with him and back to you.” Observe how Paul, in declaring this truth, builds on the Thessalonians’ pre-existing faith. They already believe that God has raised Jesus from the dead. But if they can believe that, surely they can also believe that he will raise their loved one(s). And, says Paul, that’s exactly what he will do: At the Parousia God will bring with Jesus the souls of all who have fallen asleep in him, so that they, just like their Lord, may rise from the dead and be reunited with the saints who are living on the earth at that time.
Importantly, Paul has already touched on this subject in 1 Thessalonians 3:11-13, where he prayed that God would establish their hearts “ . . . blameless in holiness in the presence of our God and Father at the coming of our Lord Jesus Christ with all his holy ones.” Note the comprehensiveness of that final phrase. When Christ returns he will empty Heaven, bringing with him all the holy angels and the spirits of all the departed saints whom he has redemptively separated to himself. Thus will he set the stage for the Momentous Event: the Consummation of all things and the recreation of the world.
In verses 15-17 the apostle delves into the aspect of the Consummation that lies uppermost in the minds of his flock: the reunion of the departed saints with the living saints. In verse 15 he declares that the instruction he is about give is “the word of the Lord.” That is, it comes, at least in part, from the earthly teaching of Christ himself (Matt. 13:37-43; 24:29-31). Possibly, it also includes further revelation specially vouchsafed to the apostle (1 Cor. 15:51-52). In any case, the Thessalonians can trust what he has to say, for it is the very Word of God.
Next, he affirms that “ . . . we who are alive and remain until the coming of the Lord will by no means precede those who have fallen asleep.” He means that the living saints will not receive their glorified bodies before those who have died in the Lord. There is, then, a definite chronological sequence in the glorification of the Church: First, Christ will join the souls of the departed saints to their new resurrected and glorified bodies; then—and only then—he will transform and glorify the bodies of the living saints. In days ahead, Paul will say much the same thing to the Corinthians: “For the trumpet will sound, and the dead will be raised incorruptible, and we [who are alive and remain] will be changed” (1 Cor. 15:50-53).
Observe that all of this happens at “the Parousia of the Lord” (v. 15). There is only one of them. And according to every other Pauline text touching on this event, it has nothing to do with Christ secretly removing his Church to Heaven for seven years. Rather, it has everything to do with his raising (all) the dead, judging the world in righteousness, and bringing in the completed Kingdom of God.
In verses 16-17, which closely parallel Jesus’ own descriptions of the Consummation, Paul elaborates on what he has just said about the events surrounding the Parousia (Matt. 13:37-43; 24:29-31). He begins with this: “The Lord himself will descend from heaven.” This is Christ’s definitive descent to the earth, the descent that results in the creation of the new heavens and the new earth, where he will live forever with his beloved Bride. In this descent the Lord is not leaving Heaven behind; rather, he is bringing it with him. In this descent he and the holy angels are coming home once and for all (Rev. 21:1-4)!
The cosmic homecoming will be accompanied by three great sounds: A shout (or “cry of command”), the voice of the archangel, and the trumpet of God. I take it that the shout emanates from the lips of Christ himself. If this is indeed a shout, then it is a shout of (final) victory (Num. 23:21; Josh. 6:5; Ps. 47:5; Is. 42:13; Jer. 25:30; 1 Cor. 15:54). If, as seems more likely, it is a cry of command, it is the voice of Christ summoning the dead from their graves (John 5:25; 11:43) and/or sending the holy angels to their appointed tasks (Mark 13:27). Perhaps it is both.
Concerning the archangel, he is almost certainly Michael (Dan. 12:1; Jude v. 9) or Gabriel (Dan. 8:16; 9:21; Luke 1:19, 26). In either case, this angel, by definition, is a ruler over all the rest. His presence on the scene therefore implies what the NT explicitly unveils elsewhere: the presence of all the holy angels (Matt. 25:31). When the archangel raises his voice, it will likely be for the purpose of sending all the angels to their work of judicial and redemptive ingathering (Matt. 13:41; 24:31; Rev. 14:18).
Finally, there is the trumpet of God. Its blast signals not only the final destruction of the evil world-system (Josh. 6:15-21; Rev. 18:2), but also the summoning of God’s people to their full inheritance: to the enjoyment of eternal life upon the glorious “holy mountain” that is the new heavens and the new earth (Ex. 19:16-17; Is. 11:9; Matt. 24:31; Rev. 14:1). This interpretation accords well with the teaching of 1 Cor. 15:52: The trumpet that raises the dead will be the last trumpet, the trumpet that signals the consummation of the purposes of God and the advent of the World to Come.
Considering the character of these two verses, it is marvelous indeed that anyone could find here a “secret” eschatological event devolving exclusively upon a small band of saints who alone can see and hear it. Quite to the contrary, the actual data cry out, over and again, that this is a hugely public event, precisely because it devolves, not simply upon the Church, but also upon the entire created universe. Just as every eye will see, so too every ear will hear: whether Christ’s shout, the archangel’s voice, or the final blast of the trumpet of God (Matt. 26:64; John 5:28; Phil. 2:9-11; Rev. 1:7).
In verse 16b Paul reiterates the basic message of verse 15: When the Lord returns, the dead in Christ will rise first. In verse 17 he explains what will happen afterwards, such that separated loved ones are reunited once and for all. To understand his thought here we must keep 1 Cor. 15:50-58 in mind. When we do, a clear picture emerges: Immediately following the Resurrection of the Dead, the living saints (i.e., “we who are alive and remain”) will be changed—glorified (1 Cor. 15:51-52). Then the entire company of the saints “. . . will be caught up in the clouds to meet the Lord in the air.” The Greek word for “caught up” (arpazo) denotes taking (or being taken) suddenly and with great force, whether urgently to obtain (Matt. 11:12), maliciously to abduct (Matt. 13:19; John 6:15; 10:12), or benevolently to help or rescue (Acts 8:39; 2 Cor. 12:2; Jude v. 23). Here it is used in the latter sense, since at his return the Lord Jesus—with great zeal and power to match—will swiftly gather his Bride to himself, even as he rescues her from her human enemies and the fiery judgment that will consume the earth below (2 Peter 3:8-13; Rev. 11:11-13).
How exactly will Christ catch up his Church? As we have seen, it will be at the hands of the holy angels (Matt. 24:31; Mark 13:27; Rev. 14:14-16). Carrying the saints into (and perhaps through) the spiritual “clouds” by which God and Christ are visibly manifesting their divine presence, power, and glory, the angels will bring them to meet the Lord in the air (Luke 9:34; Acts 1:9). This detail is important, signaling that when Christ comes again he will draw very near to the earth, which, according to Scripture, is the center of the physical universe, the apple of God’s eye, and the future home of Christ and his Bride (Matt. 17:5; 24:30; Luke 9:34-35; 21:27; Rev. 21:1-4).
Observe carefully that Paul says nothing at all about the Lord removing his Church to Heaven. The apostle leaves her—and us—in the air. What, then, will take place after this happy reunion? Here, Paul does not say. However, what he does say suggests an interpretation far richer than that of the dispensationalists.
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On January 20, 2022, Richardson was fined $3,000 (plus lawyers’ fees). In response to this court ruling, Richardson wrote on his Twitter account: “Thank you for your prayers.  I have been overwhelmed at the outpouring of support in prayer that I have received in the last few days.  Praise God for a wonderful outcome: That I was allowed to address the court in Jesus’ name, and that I came away with a very small fine.”

In 2021, Pastor Steve Richardson of Faith Presbyterian Church in Tillsonburg, Ontario, was initially charged with two counts of exceeding the 10-person limit for church services that were conducted in the church building. Other charges were brought against Richardson for holding services outside. Each charge had a maximum sentence of one year imprisonment and a fine of up to $100,000, bringing the potential total to six years imprisonment and $600,000 in fines.
Read more here: Pastor Faces Six Years in Prison and $600,000 in Fines for Refusing to Turn People Away From His Church
Here is an update on Pastor Richardson’s case: On January 20, 2022, Richardson was fined $3,000 (plus lawyers’ fees). In response to this court ruling, Richardson wrote on his Twitter account: “Thank you for your prayers.  I have been overwhelmed at the outpouring of support in prayer that I have received in the last few days.  Praise God for a wonderful outcome: That I was allowed to address the court in Jesus’ name, and that I came away with a very small fine.”
Richardson detailed more about his experiences on his blog:
I want to offer here a brief update regarding my court case.  I do so with a measure of trepidation.  I have heard some say that if I believe my cause is just I should just quietly accept the penalty.  Some might think my updates have been motivated by pride.  They may feel that what I have done – in keeping my church open – was wrong and that spreading the word about my charges is self-serving and arrogant.  I can say this with a fair degree of certainty. Such men do not know my heart.  If they did I expect they would find it worse even then they believe.  I am nowhere near the man I would like to be, and if there is anything praiseworthy in me it is by the grace of God.  The truth is I am probably far more proud than I know.  Though I want to eschew pride, and while I desire humility, pride seems strangely natural to sinful men.  But I also know what motivated me through 2020 and 2021; and I can say that at every step I acted in faith, with sincerity and with an eye to the glory of God.  I can only hope and pray that I have not gotten in the way of the honour and praise that belongs only to Him.
Many readers will know that I was charged 6 times for keeping the church open during lockdowns.  I had continued to worship through 2020, but it  was not until December of 2020 that the police began to really pay attention to us.  Each of the charges carried a maximum penalty of 1 year in prison and 100,000 dollars in fines.  Cumulatively I faced a maximum of 6 years and 600,000 dollars.
Initially I opted to contest the charges as being unconstitutional.  However, when my relationship with Faith Presbyterian Church was severed this became an impossibility.  After a great deal of discussion with my lawyers, with other pastors and with my wife I decided that it was best to plead guilty.  Though I had not broken God’s law, there was no question that I had broken provincial regulations.  And my lawyer told me my case was not winnable.  If I were to lose – which I was assured I would – it would set a bad precedent for other pastors who had a better chance at trial.  It was agreed that I would plead guilty on the condition that I be allowed to (briefly) address the court.  This was against the advice of my lawyers, as they understood that it would not likely help my case.  Still, I felt constrained by conscience and love for my Redeemer to speak for Him.   For me this was the most important thing.  Not that I be spared a severe penalty or even jail time, but that I should honour Christ.
Early this week my stomach was in knots.  The lawyers assured me that the fine would be small and that I would not face jail time.  Still I recognized there was a small possibility that my statement would anger the judge and that he (having the authority to decide on the sentence) could make things bad for me.  I am a family man and the thought of prison is not appealing to the flesh. Early on I had researched a local Ontario prison; so I had an idea of the kind of cell that would become home if I did have to do time.  And of course I could imagine the trial of prolonged separation from my wife and children. As unlikely as it was, the fact that James Coates and Tim Stephens had both spent time in jail, suggested to me (at least) that it wasn’t an impossibility.  I didn’t know what the judge might ask me, but I knew I could not agree to any kind of compromise.  If asked I would do it again.  The principles that governed my behaviour in 2020 and 2021 had not changed.
Then Wednesday came, and part way through the day it was as if I could sense the prayers of the saints.  I knew many were praying as I had heard from a number of them… but it seemed that the Lord was very near.  I felt a tremendous peace and even joy.  I was overcome with a sense of the worth of Jesus Christ.  He was worthy; and that is all that mattered.
This morning as I prepared for court I was filled with a desire to be allowed to suffer for Christ.  It was not a carnal martyr’s complex or anything like a fleshly desire for man’s praise.  I just felt an intense longing to be allowed to follow in His steps, to be counted worthy to suffer for Him and perhaps even to be given a prison ministry.  The thought filled me with joy.
I cannot tell you what a blessing it was to go to court (online) with my Bible open at 1 Peter 4:12-16, knowing that cause was just, and keenly aware of the prayers of the saints. Our God is faithful, and He is indeed a prayer hearing God!
When I appeared in court this morning the judge indicated that I would be allowed to give my statement after sentencing.  However, the crown had not seen what I had prepared to say and asked to see it.  When he and the judge looked at what I had prepared they decided that I should read it before sentencing.
Here is what I said:
Thank you sir.  I have always believed it is my duty as a Christian to honour civil authorities, to pray for them and to obey all their laws except where those laws come into conflict with God’s laws. I deeply desire to be on the right side of the law. But my allegiance belongs ultimately to my Lord and Saviour Jesus Christ.
If I were to comply with regulations that limit the number of those who can gather for worship, prayer and fellowship, or regulations that would limit what goes on when we do, I would be derelict in my duties as a Christian pastor. That is something for which I would one day have to answer to God. I do not want to disobey my civil authorities, but I cannot and will not dishonour and disobey my King. He died to save me from my sins, and I love Him for it. I owe Him everything and I count it a joy to live and die in His service. 
I was amazed when I was finished to hear the judge say “thank you very much.”  He then proceeded with his own statement and the sentencing. After a bit of a preamble the prosecutor was advised that my statement indicated I would do it again and that the crown might want to use it in the future if needed.  That, he said, was up to them.  He then explained that I would have to pay $3000.00 (plus costs & surcharges).
I see this as a tremendous answer to prayer.  Certainly the court was wrong.  They were lenient (for which I am thankful), but their decision to sentence me for gathering God’s people for worship was both a violation of the Charter and an egregious sin against God.  Still, I recognize that God has overruled this for good.  He has mercifully spared me and my family what might have been a very severe sentence.  For this we are deeply grateful.  He is good, and He is most worthy!
I have been praying for those in court today. For other defendants and lawyers, for the crown and for the judge. Let us pray that Christ may have His reward. But let us also pray for our authorities both civil and ecclesiastical. Let us remember that ours is a gospel of grace. We have glad tidings of great joy and the feet which carry such good news are counted beautiful. Remember that the Saviour who came, came for sinners. He did not come for the righteous but the unrighteous. In the last 2 years we have seen injustice on the part of civil rulers and compromise on the part of pastors (and elders). But God’s grace is greater than our sins, and these too may be forgiven. Let us be praying that God would come down and that repentance and revival would spread across the nation.

Written by Nicholas T. Batzig |
Wednesday, November 8, 2023
It would do us good to be settled in our minds about the fact that all who are united to Jesus by faith have been made children of Abraham and heirs of God (Galatians 3:29). Believers are the citizens of the heavenly Jerusalem (Philippians 3:20). This is the only Jerusalem that ultimately matters. As John Newton put it, “Solid joys and lasting treasures, none but Zion’s children know.”

On October 27, 1994, President Bill Clinton, while addressing the Knesset (i.e. the legislative assembly in Israel) cited one of his former pastors when he said, “If you abandon Israel, God will never forgive you…it is God’s will that Israel, the biblical home of the people of Israel, continue forever and ever.” This widely held sentiment has had a substantial impact on American politics and foreign policy over the past 70 years. six years ago, President Trump made the controversial decision to declare Jerusalem to be the capitol of the state of Israel. Last month, war has erupted between Israel and Hamas, over the barbaric attacks of this Palestinian terror organization. These events have reopened numerous questions about the place of the state of Israel, and the city of Jerusalem, in the consummate purposes and plan of God.
When Jesus began his Messianic ministry, he did so by calling 12 Apostles. The calling of the Twelve mirrored the formation of the 12 Tribes of Israel. In short, Jesus came to reconstitute Israel in Himself. He is the true son of Abraham in whom all the promises of God are “yes” and “Amen” (2 Cor. 1.20). In The Israel of God, O. Palmer Robertson emphasized the significance of the choosing and ministry of the 12 apostles when he wrote:
“The beginning of Jesus’ ministry indicates the ongoing role of Israel in the kingdom of the Messiah. The designation of exactly twelve disciples shows that Jesus intends to reconstitute the Israel of God through his ministry. He is not, as some suppose, replacing Israel with the church. He is reconstituting Israel in a way that makes it suitable for the ministry of the New Covenant.
From this point on, it is not that the church takes the place of Israel, but that a new Israel of God is being formed by the shaping of the church. This kingdom will reach beyond the limits of the Israel of the old covenant. Although Jesus begins with the Israel of old, he will not allow his kingdom to be limited by its borders” (The Israel of God, p.118).
Phil Ryken also explains that Jesus chose the twelve Apostles to be the foundation of New Israel:
“By ordaining these twelve men, God was establishing a new Israel. Just as the twelve sons of Jacob founded the Old Testament people of God, so also the apostles established the foundation for God’s new people in Christ. To this day, the church rests upon their ministry. We are ‘built on the foundation of the apostles and prophets’ (Eph. 2:20). And since a building can have only one foundation, their ministry is non-repeatable” (Luke, vol. 1, p. 256).
This is no small observation. When Jesus told the members of Old Covenant Israel that “the kingdom will be taken from you and given to a nation bearing the fruit of it” (Matt. 21:43), we are meant to ask the question, “To what nation did God give His kingdom to in the New Covenant?” The only answer that can be supplied is that He has established His kingdom (i.e. His redemptive reign and rule) in the lives of His people–the true Israel who He has raised up in Christ.
We are still left with the question as to whether there is any divinely-intended role for the land of Israel in general and for the city of Jerusalem in specific. In his book, Understanding the Land in the Bible, Robertson distills the meaning of the land down to its essential redemptive-historical significance when he writes, “This land was made for Jesus Christ. All its diversity was designed to serve him. Its character as a land bridge  for three continents was crafted at Creation for his strategic role in the history of humanity.” The land of Israel was strategically located between three continents. It served, therefore, as the perfect land bridge for the evangelistic mission of God to the nations. The land served its purpose when the Redeemer came to Israel to accomplish all that was typified and foreshadowed in the Old Testament.
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