Salvation Question

[prophecynut]

Repeat, Mt. 25 does concern the Church which is not on earth during the Tribulation. It concerns Gentiles and Jew on earth at the Second Coming.

Everybody is resurrected on the "last day" at different times during that day.

 

[James_Newman]

ah, I see the problem. There will be believers who are not taken in the first rapture. This is why Jesus says:
Luke 21:36
36 Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.

 

[prophecynut]

All believers in Christ are taken in the rapture.

Luke 21:36 does not concern the Church, it did not exist at that time. The context of this passage concerns Jerusalem and the Jews who live there and the judgements in the Tribulation.

 

[James_Newman]

??? John 3:16 doesn't concern the church either then, I guess. Since Jesus was talking to jews, you know. And there wasn't a church.

I better go to bed.

 

[prophecynut]

"Whoever believes in him"

"Whoever" is anyone out all people, not just the Jews.

 

[DeafPosttrib]

Many say Matthew 25 is not for Church, it is for Israel. This is the clever by twisting on teaching of Matthew 25 saying, "This is NOT for us". Because we will be rapture anyway. They have problem with Matthew 24 and 25, whole context of two chapters say nothing about secert of 'pretrib' rapture PRIOR the signs & warnings and His coming.

 

[DeafPosttrib]

OOOPS! I accident click, 'Add Reply'. I am not finish discuss on Matt 24 and 25.

Christ never mentioned of "Jews" anywhere in the context of Matt 24 & 25. Christ often saying, "YOU", "YE" find about 19 times in Matt 24. Also, Christ often saying, "You", "Ye", "Thee", & "Thou" find about 54 times totally in the context of Matt 25. Obivously, Christ was speaking toward US throughout all centuries as 'the generation'. 'The generation' of Matt 24:34 means, the class or group of the people such as followers, not so called, 'the final generation' such as 21st Century Church. Two chapters of "Mount Olivet Sermon" is speaken to us as every followers ought to know and take heed of Christ's warning. Matthew 24 & 25 apply to ALL followers even, also warning to ALL unfaithful servants too!

Matthew 24 & 25 are so very, very clear teaching of conditional salvation with warning, no way that we could afford to neglect or ignore it! We must take heed what Christ saith, and keep his word, to be endure and to follow Christ all the way to the end(till our death or Christ comes).

You have to accept what Christ actual saying, better listen his words. Simple to do, is obey him, so, you shall have eternal life(Matt. 25:46).

In Christ
Rev. 22:20 -Amen!

 

[Faith alone]

StraightAndNarrow,

You did not address most of my arguments for that passage. But you did comment:

I would suggest that you are taking a very straightforward description of the Judgment by Jesus Christ and making it more complicated and twisting it's meaning. I personally, consider endtimes prophesy in Daniel and Revelation as symbolic.

It's extremely dangerous to base your entire belief concerning salvation on an eschatological time line.

I agree. And I do not do that, nor have I implied that I do. My basis for soteriology is taken from Paul's writings, specifically Romans, Ephesians and Galatians, and John's gospel... got an issue with that?

Would everyone please note what I italicized and emboldened above. That's why I take a dispensational approach. Because it's also extremely dangerous to simply treat prophecy as symbolic. You want to apply the applications regarding, as you see it, possible loss of salvation taken from such prophetic texts, yet toss out the main message taught there and ignore the time frame of the teaching. Is it not clear that this is referring to the 7-year tribulation period? We are not in that period. Are there lessons to apply to us? of course. Be careful about basing your theology on such texts. Start where the holy Spirit teaches on the topic.

His comment regarding "base your entire belief concerning salvation on an eschatological time line" greatly misrepresents what dispensational approach does. It simply says that just as we take the physical context and author context and OT/NT context of a text, so we should not be unaware of how God is dealing with people at a particular time in history.

If God is speaking to Jews we should be aware of that. How can one possibly properly interpret Hebrews, for example, by ignoring that it was written to Jewish believers?

Covenant theology, OTOH, ignores important distinctions and glosses over historical context.

FA