Reflecting on Romans (2)

THE GOSPEL OF GOD

Romans 1:1-4

Paul was “set apart for the gospel of God.” (1:1). Paul sees himself as “set apart.” This separation is to something, not from something. His calling and separation were to preach the gospel to the Gentiles (Gal. 1:15; Rom. 1:5). Paul was “set apart” for this purpose at birth [Gal. 1:15-16]; conversion [Acts 9:15]; and by commission [Acts 13:2]. It has the thought of dedication, especially in the Old Testament. It was used of the firstborn (Ex. 13:12); the first of the harvest which is to be given to the Lord (Num. 15:20); service by the Levites to the Lord (Num. 8:11); and the nation itself as God’s possession (Lev. 20:26).

One of the most important aspects of Paul’s teaching is the gospel. Paul has many different terms in referring to the gospel. Since in Romans the gospel is referred to numerous times by Paul and 60 times in his writings it is vital to see what he means by the term. The word gospel means good news or glad tidings and presents the message of God or His saving work. The verb (evangelizomai) means to announce or preach the gospel (1 Corinthians 1:17; 9:16, 23).

Paul uses this phrase, “Gospel of God,” six times (Romans 1:1; 15:16; 1 Thessalonians 2:2, 8, 9; 1 Timothy 1:11). Mark (1:14) and Peter uses it once (1 Peter 4:7). This has two possible meanings; both related: First, it could mean God’s ownership, or second, the giving of the gospel by God. A survey of the expression as used in Scripture indicates that this is a generic term referring to any type of good news given by God. A survey of the term reveals:

The preaching and message of John the Baptist (Mark 1:14). Popularly called the gospel of the kingdom. It is identified as the Gospel of God.

Paul connects the term with the gospel he was called and set aside for, which reached back to the promise of Jesus’ humanity and exaltation. (Romans 1:1-6). This promised was through the prophets and Old Testament scriptures, certainly refers back to the promise given to Abraham. 

Ministering the gospel of God to Christ and to the Gentiles (Romans 15:16).

Paul preached the gospel of God (1 Thessalonians 2:2, 9).

God imparted the gospel of God to believers (1 Thessalonians 2:8).

Peter uses the term (1 Peter 4:17) in the context of the rejection of the gospel of God.

We can safely conclude that the term does not apply automatically to any particular form of the gospel. It is a generic term. All gospels or aspects of the gospel can be said to be the gospel of God. He is the origin and giver of good news in all dispensations. It can be said that the gospel of God is the core of any gospel. The common core in all the uses of the gospel of God is Jesus Christ—his person, work, and exaltation. Two vital things need to be understood as to the term.

It does not rule out the fact that there can be different aspects or gospels under this general heading, such as the gospel of the kingdom; the gospel of grace; the gospel of peace, and others. He is the origin, communicator, and definer of the the different gospels and its aspects.

Each Gospel of God is determined or identified by the context or modifiers in the text. Gospels can have a different focus, forms, instructions, and limitations; but all are the Gospel of God and have a common core—Jesus Christ (cf. Mark 1:1; Rom. 15:19).

Dispensationally we could diagram the Gospel of God as:

GOSPEL OF GOD

TO ISRAEL                                                        TO THE CHURCH

Gospel of the Kingdom                                       Gospel of Grace Gospel of the Circumcision                         Gospel of Uncircumcision                                                                          Gospel of Peace

The Earthly Kingdom                                Church, the Body of Christ

The gospel of God opens and closes the book of Romans (1:1-4 cf. 16:25-27). The focus is on the gospel of God which Paul identifies as “my gospel.” It concerns the proclamation of Jesus Christ to the Gentiles (1:3 cf. 16:25). It is in accordance with, but not in fulfillment of the Old Testament (1:2 cf. 16:25). It is now directed to the Gentiles apart from Israel (1:5 cf. 16:26). This new avenue of the gospel is part of the mystery revealed to Paul (16:25; Eph. 3:1-10). Paul also uses the terms “the gospel of His Son;” “the gospel of Christ;” and “my gospel” to describes this gospel in Romans. 

The foundation of the Gospel of God^[1] is threefold. While some dispensationalists seem confused as to this foundation by either holding Paul preached the gospel of the kingdom during his early ministry; or that Paul’s gospel of grace was prophesied in the Old Testament. Neither is the case. There is a threefold foundation common to all the gospels of God (Rom 1:1-4 cf. 1 Cor 15:3-4; 2 Tim 2:7-8).

The Promise of Christ: “Which He promised beforehand through His prophets in the holy Scriptures” (Rom. 1:2). This could be understood as phase 1 of the gospel. It is to be understood as the promise given beforehand in the Word of God (i.e. Old Testament). He marks the source of the promise, with the Word of God being the channel by which the promise was made known. The promise is akin to prophecy. The clause “concerning His Son” should be understood with the subject of prophetic promise. The basis of the promise is found in Genesis 3:15. He is the star out of Jacob (Num. 24:17). He will be a prophet like Moses (Deut. 18:15). He is the fulfiller of the covenant made with David (2 Sam 7).

The Incarnation of Christ: “concerning His Son, who was born of a descendant (seed) of David according to the flesh” (1:3).^[2] The prophecy reaches its climax with the coming of the promised one. The word born or made (KJV) is the Greek verb which has the meaning of transition from one state to another.^[3] This is phase 2 of the gospel of God, which focuses on the Son of God becoming a man. This brings out His preexistence to His existence of manhood—the incarnation. He was born as a descendant of David. This involves his qualification as Messiah. He came as the seed of David. He became one of us taking on flesh which indicates His human existence with all it features—yet without sin.  

The Resurrection of Christ: “who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord” (1:4). This is phase 3 of the gospel. The resurrection is a public declaration of the deity of Christ. It also is in connection with the Holy Spirit (Spirit of holiness). The gospel rests on the cornerstone of Christ—who was promised, incarnated, and resurrected.

There is no gospel apart from these elements. Paul calls the death, burial, and resurrection the “first importance;” (first of all—KJV) (1 Cor. 15:3).    

The gospel gives three aspects in relation to the believer:

      It has the power to save (Rom. 1:2; 1 Cor:1-4).

It has the power to keep the believer secure (1 Pet. 1:5),

It has the power to establish (Rom. 16:25). The knowledge of the mystery is essential to establish us as a member of the body of Christ. The mystery aspect of the gospel was kept secret until it was made know through Paul (Eph. 3:2-3). This mystery explains that the earthly kingdom (preached in the Old Testament and Gospels) has not come and will not come until after the dispensation of the mystery is

Stam asserts:

“In the light of the Word of God as a whole, and especially of the Epistle to the Romans itself, it is clear that Paul here refers not to the contents of his gospel but simply to the fact that God had predicted that He had wonderful good news in store for mankind.”^[4]

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[1]  God is a most important word in this epistle. It is found 153 times in Romans (once every 46 words), yet this is often overlooked. This is a book about God and His message and work on behalf of mankind. See Leon Morris, PNTC: THE EPISTLES TO THE ROMANS, [Grand Rapid MI, Eerdmans, 1988], 20.

[2]  Some scholars hold that verses 3-4 are part of an early hymn or confession formula quoted by Paul. I do not think that is likely. 

[3]  Leon Morris, TNTC: ROMANS, 42.

[4]   Cornelius R Stam,  ROMANS, 26.

Studies in Colossians #16

Summary of Paul’s Ministry—1:28-29

Paul sums up this section by establishing that his ministry was threefold:

·         His message was to proclaim Christ (“We proclaim Him”). The word hon (whom: KJV; him NASB), “stresses the personal character of the mystery, Paul’s message does not proclaim a system of theology ...a theory of knowledge; He proclaims a person” observes Johnson.[1] The verb, proclaim (katangello), has the basic meaning of to announce, to tell forth, or to proclaim a new revelation that is a completed fact. It has the idea of continually distributing a completed message. Paul proclaims or preaches Christ “according to the revelation of the mystery” (Rom. 16:25), which now has been made known. However, Campbell is correct when he points out that “The key thing to see here is that Paul’s message centered in the person of Jesus Christ.”[2]

There are two areas to Paul’s proclamation of Christ. First, it involved a negative: “admonishing every man” (1:28). The word admonishing (noutheteo) has the meaning of warning, admonish, or putting in mind. It denotes correction, setting the mind of someone in proper order.[3] The second is positive: “teaching every man” (1:28). Both speak of the manner of proclamation. Harris notes that both “are two natural and necessary concomitants of the proclamation of the mystery of Christ.”[4] Eadie sees these words as general and more specific, saying, “one as describing the means employed to arouse the soul and stimulate it to reflection, and the other as the definite form of instruction....”[5] Some seem to hold that admonish applies to unbelievers, while teaching to believers.[6] However, that does not seem to be the case. The word admonish is used of believers as well (Col. 3:16—the Greek word is the same in both passages; cf. Acts 20:30-31; 1 Thess. 5:14). Admonishing is the warning against sin and not obeying the truth of the gospel, and is directed toward whomever needs the warning—believer or unbeliever. Its purpose is correction.

How this is done is “with all wisdom” (1:28), however, the KJV seems to be better: “in all wisdom.” This difference of translation is seen in the translators taking the Greek preposition en, as instrumental or locative. It could be either. I believe it is talking about the content of the teaching which is in the sphere of all wisdom. Campbell has noted the word wisdom in Paul can be tantamount with the mystery.[7] Note the following passages:

1 Corinthians 2:6-7. “We do speak wisdom...a wisdom, however, not of this age nor of the rulers of this age, who are passing away; but we speak God’s wisdom in a mystery, the hidden [wisdom] which God predestined before the ages to our glory.” This passage harmonizes well with Colossians 1:25-29. The wisdom is the divine truth once unknown in past ages, but now revealed, proclaimed, and understood by believers. The mystery is the very nature of the wisdom of God.[8]

Ephesians 1:8-9. “In all wisdom and insight He made known to us the mystery of His will, according to His kind intention which He purposed in Him.” Again we see wisdom is connected directly with the mystery. Some connect wisdom with grace in this passage, however it is an unnatural fit. As Eadie notes, “Wisdom and prudence have no natural connection with the abounding of grace. Grace in its wealth or profusion does not suggest the notions of wisdom and prudence.”[9] There is no need to place it with grace, for the participle is intimately connected with making known the mystery.

Ephesians 3:9-10. “To bring to light what is the administration [dispensation—KJV] of the mystery which for ages has been hidden in God who created all things; so that the manifold wisdom of God might be made known through the church to the rulers and the authorities in the heavenly [places].” Again Paul equates mystery and wisdom.

It seems natural to equate the two in the Colossians passage as well. Campbell observes: “The word wisdom here is in the singular and it refers to a given body of truth the mystery, which is the subject of this context”[10] This is reinforced by the fact that Ephesians and Colossians are sister epistles which parallel one another contextually. They cover the same truth from different directions. 

·         His purpose was to “present every man complete in Christ” (1:28). Paul refers to every man three times in these verses. This was a thrust against the intellectuals (Gnostic Judaizers), who advocate this wisdom was limited to just a few special intellectuals who have the ability to comprehend this special wisdom. Christianity knows no limits, it is for every man, and every man has access to the wisdom of God through the word of God. Paul’s aim is seen from the Greek word hina (that), which expresses purpose.

His aim is not simple salvation of every man, but to present them “complete in Christ.” We need to be careful here. It is not talking about our position in Christ in this text, the subject is our sanctification. This is seen by the following:

First, this is speaking of the goal of the apostolic ministry of Paul through the process of admonition and teaching. It is speaking of an eschatological event.

Second, the word rendered complete in our text is not the best translation. It is better translated mature or perfect. His goal was to lead them to maturity in Christ.

Third, the word complete in 1:28 is not the same word rendered so in Col. 2:10. There it speaks of positional completeness and is the Greek word pleroo meaning our fullness in Christ. Here the word is teleios (complete, mature), meaning to bring to completion, fully develop, or fully realize. It speaks here of a process. It speaks of the moving toward a goal that will be actualized when we stand before our Lord. He is seeking to produce a growing spiritual maturity in the believer.

·         He labors by the enablement of Christ: “For this purpose also I labor, striving according to his power, which mightily works within me” (1:29). Paul summarizes his service in two ways:

First, it is work. Notice the words labor and striving. These two words are metaphors from the athletic world. Labor is the Greek word kopio, meant original a beating, or weariness as though one had been beaten.[11] However, in the NT is speak of being exhausted, weary, or spent from physical effort. It is the image of an athlete who is spent after giving his whole-hearted effort in an athletic contest. The word striving is the Greek word agonizomenos, meaning to be combative in a game, to contend, or strive earnestly (cf. 1 Cor. 9:25). It has the implication of giving oneself in maximum effort. It, thereby, speaks of the intensely of the effort. Both words are used of Paul’s effort for the proclamation of the mystery, the truth for today. It clearly speaks of the effort required to perform the duties of his office. It declares Paul’s personal involvement.

Second, he declares how he is able to perform such effort: “according to His power” (1:29). Paul did not labor in his own efforts. “Ministry is a divine-human effort.”[12] The word according is the Greek proposition kata, found with the accusative case, which denotes horizontal motion, indicating a connection with Paul’s striving and the active energy of God. Paul’s effort and God’s working are connected. The word translated power is the Greek word energeia, were we get the English word energy. It means efficacy, working, active energy, or operation. He energizes us in our efforts to serve Him. God is the might of ministry. It “mightily works within me” (1:29). God works within us (cf. Phil. 2:13). He is the force that was transmitted to Paul (and us), to have an effective ministry.

The summary of Paul’s ministry is to proclaim Christ according to the wisdom of the mystery; to perfect believers in Christ was its object; and the means was by the power of God in conjunction with Paul’s labor. In Ephesians 3:7 this energy is a part of grace that is given to him, as it is to us (cf. 1 Cor. 15:10). Paul never allows one to think that he strives or labors in his own energy. He is a co-laborer with Christ.   

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[1]  S. Lewis Johnson, “Studies in Colossians—Part V: The Minister of the Mystery, BIB-SAC, July 62, 233.

[2]  Ernest Campbell, COLOSSIANS, 77.

[3]  Behm, “nouqetew, nouqesia,” TDNT, 4:1019-22.

[4]  Murray J. Harris, EXEGETICAL GUIDE TO THE GREEK NEW TESTAMENT: COLOSSIANS AND PHILEMON, (Nashville, B&H, 2010), 65. Also see James D.G. Dunn, NIGTC: COLOSSIANS AND PHILEMON, 124.

[5]  John Eadie, COLOSSIANS, 102.

[6]  J.B. Lightfoot, COLOSSIANS AND PHILEMON, 168: Curtis Vaugham, EBC: COLOSSIANS, 193.

[7]  Ernest Campbell, COLOSSIANS, 78.

[8]  Bornkamm, “musthrion, muew.” TDNT, 4:819.

[9]  John Eadie, COMMENTARY ON THE EPISTLE TO THE EPHESIANS, [Grand Rapids MI, Zondervan, 1977), 45.

[10]  Ernest Campbell, COLOSSIANS, 78.

[11] Hauck, “kopoV, koriaw,” TDNT, 8:827-830.

[12]  Gromacki, STAND PERFECT IN WISDOM, 86.

Studies in Colossians #14

C. The Preeminent Work of Christ in the Gospel of the Mystery (1:24-29)

There can be little doubt that Paul now turns to his own ministry in accordance to the preeminent work of Christ. This is connected with the reference to his being servant of the gospel (1:23). As a servant there are two elements that confront us in this section: (1) Paul’s suffering for sake of ministry. (2) The ministry of the mystery. Ministry and suffering are a common motif in Scripture. The text is one paragraph. As we explore the text we see the following points:

The Cost of Ministry (1:24)

The cost of ministry is hardship in the course of service and suffering endured for its sake. However, Paul brings out first of all that hardships and suffering bring about rejoicing. “Now I rejoice in my sufferings for your sake” (1:23). Paul sees ministry as having a cost and identification. The word now can simply indicate a logical progression, but it more than likely is a reference to his present suffering in prison (my suffering).  Pao notes that in suffering in this context;

“Paul does not provide a general theology of suffering, nor does he exhaust all types of suffering a believer may encounter. Rather, Paul’s focus is on his own suffering in the ministry of the gospel.”[1]

The cost is suffering must be endured, but with joy. The Greek word here is the word chairo meaning to be joyful, rejoice, or to be glad. Suffering with joy is a common theme in Paul (cf. Romans 5:3; 8:18, 2 Cor. 4:7; 6:10; Phil. 1:18-19; 1 Thess. 1:6; 2 Tim. 1:12; 3:11). It is not that the suffering is the cause of his joy, but he was rejoicing in the midst of suffering. Suffering was accepted “as the unavoidable consequence of the all-important objective of preaching the gospel.”[2] It is an honor to be counted worthy of such sacrifice or suffering for the sake of others and the gospel of the mystery. We are doing nothing less that sharing in the sufferings of our Lord. It is because we are privileged to serve for His glory that we rejoice. This principle is also seen in the life and ministry of Peter (1 Peter 4:13-14). It should be a principle in all our lives.

The reason for suffering is not selfishness, rather it is twofold: First is “for your sake.” This is a clear reference to the readers of the epistle. Second, while the preceding refers to the local assembly and believers, now he refers to the universal church: “I do my share on behalf of His body.” He identifies this body as “the church.”

The phrase: “in filling up what is lacking in Christ’s afflictions” 1:24) is a difficult one and hard to understand. It has a degree of obscurity to it. To help us understand this phrase there are a number of things we must understand:

·         The mediaeval Catholic Church understood this in reference to the atonement, and the sale of indulgences.[3]  It was thus to supply what was lacking in ones salvation. It of necessity viewed the work of Christ insufficient in and of itself. This is clearly unscriptural.  Christ’s suffering on the cross was not in any form insufficient (cf. Rom. 3:31-26; Hebrews 10:10-24). Christ sacrificial work alone procured our salvation (cf. 1 Peter 1:11; 5:1). WE CANNOT ADD ONE THING TO OUR SALVATION. We are complete in Christ (Col. 2:10).

·         It speaks of service, not salvation. Paul is speaking of his ministry and mission. Gromacki observes: “Paul was Christ’s substitute. Christ suffered in death to save the church, and now Paul suffered in life to spare it.”[4] This is reinforced by the word “affliction” (thlipseon) which is never used in regard to Christ suffering on the cross. Rather, the word is used of the afflictions of Christ which were suffered during His earthly ministry.[5] The word was used of suffering, affliction, or misfortune and comes from the Greek tragedies, to denote the bad things which befell mankind and had to be accepted.[6] Again it buttresses the idea of the service with Christ, not the sacrifice of Christ. This is reinforced by Paul ministry testimonies through his epistles. Suffering is a characteristic of ministry (cf. 2 Cor. 4:17-18; 11:23-27; Gal. 6:17). Therefore he will boast in his suffering (Rom. 5:3). It is something that one must endure in as a servant of Christ (Rom. 12:12). Such suffering is supplemented by the comfort of Christ (2: Cor. 7:4). Joy accompanies suffering. This suffering is nothing compared to eternal glory one gains (Rom. 8:18).

The most confusing idea in the verse is the phrase “that which is lacking,” or “that which is behind of the afflictions of Christ” (KJV).  The Greek word for lacking or behind is hysterema, meaning a short coming; defect, need, or lacking. There is a connection between the word fill up and lacking which marks a contrast. This implies that there is something that can fill up what is lacking. Fill up (antanapleroo) is used only here in the New Testament. However there is a related form with a prepositional prefix (anapleroo) to make up, complete, to fill the place of another, or to supply; also appearing with what is lacking (Phil. 2:30; 1 Cor. 16:17). Therefore it may well be that the two are synonymous. Clearly the idea is to supplement. 

In this context it is clearly afflictions or sufferings. Suffering is a needed element in the outworking of God’s will. Lightfoot says it implies a distinction between the persons suffering.[7] It denotes a correspondence of suffering. Paul is suffering that which corresponds to the suffering of Christ’s affliction. There seem to be two major interpretations to this.

·         First, Paul viewed his suffering as his contribution to reducing the lacking in a divinely appointed quota of suffering to be endured by the Christ community.[8] This view seems weak to me.

·         Second, Paul viewed his suffering as part of the cost of ministry. The phrase implies that there are applications that remain to be endured by His servants. “The hardships which he endures in the course of his apostolic service are endured for their sake,” observes Bruce.[9] Paul was fulfilling his obligation for the behalf of Christ and His Body (the church). Suffering in service on the behalf of Christ and His church is part of enduring the affliction or suffering of Christ. In Philippians 3:10 he calls this the fellowship of His sufferings, which he prays to know more fully (cf. Phil. 1:29). It is part of His commission and ministry (cf. Acts 9:16) and is clearly brought out by the context: The church the Body of Christ (1:24c); the message of the Mystery (1:25-26); and the mystery of our identification with Christ (1:27). Suffering is not only an experience, but part of our identification with Christ (cf. John 16:33; 2 Tim. 1:8).  Campbell says,

“This includes all that is involved in planting, developing, nurturing, instructing, teaching, and shepherding the New Testament churches, which represented the Body of Christ in physical manifestation.”[10]

Baker comments that, “The part lacking is the part that Christ did not endure in His earthly ministry but which is to be endured by members of His Body, the Church.”[11] This seems to be confirmed by the reference to “in my flesh” as to where this is taking place. The Greek text literally reads: “I fill up the [things] lacking of the afflictions of Christ in my flesh.” As members of the body of Christ we participate in the sufferings of Christ. We should count them in joy, as did the Apostle Paul.

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[1]  Pao, COLOSSIANS & PHILEMON, 143.

[2]  Dunn, NIGTC: COLOSSIANS AND PHILEMON, 114.

[3]  Eadie, COLOSSIANS, 88.

[4]  Gromacki, STAND PERFECT, 81.

[5]  Baker, UNDERSTANDING THE BODY OF CHRIST, 126.

[6]  O’Brien, WBC: COLOSSIANS, 75.

[7]  Lightfoot, SAINT PAUL’S EPTISTLES TO THE COLOSSIANS AND TO PHILEMON, [New York; Macmillan, 1879], 163-164.

[8]  Harris, COLOSSIANS-PHILEMON, 60.

[9]  Bruce, NICNT: COLOSSIANS PHILEMON, AND EPHESIANS, 81.

[10]  Campbell, COLOSSIANS, 68.

[11]  Baker, UNDERSTANDING THE BODY OF CHRIST, 126. 

1 Cor 15 and the Rapture

THE MYSTERY OF THE RAPTURE

1 Corinthians 15:51-58

A New Testament mystery is a revealed secret. We have seen that we live in the dispensation of the Mystery. Another mystery that was revealed to the Apostle Paul is the mystery of the rapture. In 1 Thessalonians 4:13-18, Paul gives us the revelation of the rapture. However, in 1 Corinthians 15:51-58, he reveals the mystery of the rapture. In this passage we see:

THE FACT OF THE MYSTERY

Paul opens this section in 1 Corinthians 15:51 with the word, “Behold, I show you a mystery.” The word behold introduces not only a new section upon the general subject a resurrection, but also a new fact. The Old Testament saints knew of and longed for the coming resurrection. Two of their own were taken without seeing death; Enoch and Elijah (Hebrews 11:5, 2 Kings 2:11). They knew that when the Messiah came to set up their kingdom that He would resurrect them (Job 19:25-27). Now Paul is about to reveal a fact they did not know. It was a mystery and an important one. This is brought out by the original word order which reads “Behold, a mystery to you I tell.” The emphasis is on the word mystery.

THE NATURE OF THIS MYSTERY

1 Corinthians 15:51 tells us that the mystery that Paul is revealing is twofold:

• First, that death is not inevitable. He plainly declares: “We shall not all sleep.” The word “sleep” in the context means death. We shall not all see death says Paul. That grim reaper will not cut down all, for when Christ comes there will be believers that are alive. They will not experience death.
• Second, Paul reveals that those who are alive will be changed. The Greek word here is very interesting, for it is the word allasso meaning to make other than it is, to transform. The heart of this mystery is that not only are the resurrected ones going to have new bodies, but so are those who are alive at His coming. We, who are alive and caught up (raptured) will be transformed.

THE TIME OF THIS TRANSFORMATION

This transformation will be instantaneous. It will occur “in a moment, in the twinkling of an eye” (1 Cor. 15:52). The Greek word for moment is atomos, a compound word which is made up of two words meaning it cannot be cut and lateral means an indivisible moment. The Greek word for twinkling is rhipe indicating a rapid movement such as the rush of the wind. Our transformation will be in an instant, a fraction of a second we will be changed.

It will occur at the last trumpet of this dispensation. This is the signal for which the church is listening. In 1 Thessalonians 4:16, we read at the rapture we will hear the trump of God. When that signal comes we will be “caught up” to meet the Lord in the air, which will be the time of our transformation.

The debate is when is this last trump spoken of here? Many identify it as the seventh trumpet of Revelation 11:15. This sounds good, however, there are serious problems with this.

• First, the seventh trumpet is not the last trumpet in Scripture. This is clear from Matthew 24:31 which refers to the time of Revelation 19. The seventh trumpet is last only in the sense of the six which preceded it, but is not the absolutely last trumpet.
• Second, there is no indication that the seventh trumpet signals a resurrection of any type in Revelation 11. In fact, many events follow this seventh trumpet.

No, the trumpet of 1 Corinthians is not the seventh trumpet of Revelation, but is the last trumpet of this dispensation of grace. It will come even before the first of the seven trumpets of Revelation is blown. It will come to signal our catching up to be with the Lord before the Day of the Lord occurs. In this connection, note that the Greek word used is salpinx and is a military allusion. The great expositor, Harry Ironside explains the allusion this way:

When a Roman camp was about to be broken up, whether in the middle of the night or in the day, a trumpet was sounded. The first blast meant, “Strike tents and prepare to depart.” The second meant, “Fall into line,” and when what was called “the last trump” sounded it meant, “March away.”[1]

THE TYPES OF CHANGE

“Both those who are resurrected and those who are alive will go through the same type of change. We will be made incorruptible and immortal. The word incorruption is apohthartos, meaning not liable to corruption or decay, and many translated it imperishable. The word is used of God Himself in Romans 1:23, as well as the Word of God (1 Peter 1:23), and our inheritance (1 Peter 1:4). For the resurrected they will be raised from corruption to incorruption, for us who are alive our bodies will be changed into incorruptible bodies.

The word immortal is athanasia which is only found twice in the Greek New Testament (here and 1 Timothy 6:16). It refers to God, who alone has immortality in and of Himself (1 Timothy 6:16). It also refers to those who will take part in the rapture and will become immortal. It is then that death will be “swallowed up by life” (2 Corinthians 5:4).

These two types of changes are absolutely necessary. This is emphasized by the word “must” (1 Corinthians 15:53). It is then our humble estate will be in “conformity with the body of His glory” (Philippians 3:21). We will instantaneously be incorruptible and immortal.

THE RESULTS OF THIS DOCTRINE

In 1 Corinthians 15:54-58 gives us the results of our transformation. They can be divided into two sections:

• We see the future results. This is seen in the words “when…then” (15:54). When the fulfillment of the mystery of the rapture happens, then we will have a transformed body which will result in a victorious body. We will be victorious over death (15-54-55) and sin (15:56). The source of this victory is Jesus Christ (15:57).
• It has present results (15:58). The word “therefore” reaches back to this mystery. Because of knowing the mystery it produces certain results in the present. The doctrine of the rapture is not just for the head, but also the heart. This doctrine determines duty. The word “be” is in the imperative, and denotes duty in light of this mystery. It leads to certain results in the here and now. This duty is brought out by the words: “steadfast, unmovable, and always abounding” (15:58). The first is faithfulness which is described by the two adjectives—steadfast and unmovable. The word steadfast is hedraios, meaning set, fixed, settled, firm, never to be uprooted or unsettled. It implies a fixed purpose of the heart. Second, the word “unmovable” is ametakinetos, denoting resistance against forces which move us away from our allegiance (cf. Hebrews 13:9). Faithfulness involves both being firmly in place and resistance to forces that try to move us away from the truth. In addition, the truth of the rapture produces activity, which is brought out by the words “always abounding.” The Greek word is perisseuo, which in this context means to abound in performance. It is a present active participle indicating continuous action.  We can abound in his work because His grace abounds in us (2 Corinthians 9:8; Ephesians 1:7-8). We are to be open channels of His abounding grace. Lastly, we have assurance. We are to know that our “toil is not in vain in the Lord.” This knowledge gives us assurance. The knowledge of the Rapture gives us an assuring hope. The present results speak of our sanctification.

My friend, does the knowledge of this mystery have a sanctifying influence in your life? Do you abound in the work of the Lord, knowing that at any moment the trumpet could sound and you could find yourself in the presence of the Lord Jesus Christ? May the knowledge of this blessed hope produce in us such a desire.

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[1]  Harry Ironside, FIRST EPISTLE TO THE CORINTHIANS, [Loizeaux Brothers, Neptune, NJ 1971], 529.