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THE IMMINENCE of Christ’s return to rapture His Church is a clear doctrine of Scripture. A careful consideration of Old Testament prophecies indicates that the culmination of God’s dealings with the people of this earth will soon occur. From the earliest days of the New Testament Church, the Apostles and first-generation followers of Christ nurtured an earnest expectation and fervent hope that Christ might return momentarily.1
When Jesus’ disciples asked Him “What shall be the sign of thy coming, and of the end of the world?” (Matthew 24:3), He responded with a comprehensive list. He said there would be:
False christs. In the last several years, news sources have reported of many who have claimed to be the Messiah. These false prophets are a prelude to the ultimate false Christ, the Antichrist.
Wars and rumors of wars. The sheer annihilative potential of current weaponry, and the potential of conflict on a global scale, has made this the most dangerous time in history. Reports of military engagements and rumors of wars are circulated instantly via the internet and 24-hour news sources.
Famines. Drought has come to lands in our day that have never before suffered from a lack of rain, causing a drastically reduced food supply. In some countries, life-sustaining crops have been replaced with plants that supply the world’s illegal drugs. An increasing world population and diminishing natural resources also contribute to the number of people suffering from hunger.
Pestilences. New strains of viruses are being discovered that baffle scientists. In the past few decades, numerous “new” infectious diseases have emerged, as well as antibiotic-resistant strains of “old” diseases.
Earthquakes. Serious earthquakes have increased in number and have recently shaken parts of the world which have never before recorded an earthquake. Though many earthquakes are currently recorded each day, most are not felt because they hit remote areas or have very small magnitudes.
Persecution and killing of followers of Jesus. Christians are under attack throughout the world today. In countries such as China, India, some of the nations of Africa, North Korea, and many Muslim nations, Christians suffer and often die for their faith.
False prophets deceiving many. The practice of Buddhism, Hinduism, and Islam has been steadily increasing. The United States is also seeing a significant upsurge of witchcraft and Satan worship.
Widespread iniquity. Lawlessness and crime is rampant in many nations of the world. The media’s blatant portrayal of homosexuality and immorality, and widespread acceptance of “alternative lifestyles,” has resulted in increasingly wicked societies. Abortion is a widely accepted option for terminating unwanted pregnancies.
Declining love for truth. Many churches which once preached the fundamentals of Christianity—the new birth and a life without sin—have changed their doctrines, “having a form of godliness, but denying the power thereof” (2 Timothy 3:5).
The Gospel preached worldwide. The Bible has been translated into many languages. Technology allows us to reach around the world right from our own homes and churches.
In addition to the signs given by Jesus, numerous other prophecies in the Word of God deal with end time events. For example, Paul wrote that perilous times would come in the last days, and that evil men would become worse and worse.2 We live in a day of inexplicable outbreaks of violence—random shootings, murders, and mass killings. Riots and ethnic bloodshed are signs of increasing intercommunity struggles.
Daniel foretold that “many shall run to and fro” in the time of the end (Daniel 12:4). Currently, travelers around the world log air miles in the billions annually. Despite sharply higher oil prices and ongoing concerns about terrorism, air travel continues to increase. In the same verse, Daniel also prophesied that knowledge would be increased in the last days. Today, the internet allows instant access to virtually unlimited information.
Perhaps the greatest sign of the end of the Church Age is found in recent happenings concerning the nation of Israel. Jesus said, “Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: So likewise ye, when ye shall see all these things, know that it [the coming of Christ] is near, even at the doors” (Matthew 24:32-33). Scripture teaches that this fig tree represents the Jewish nation.3 Just as Jesus’ hearers could discern the season by observing the fig tree’s stage of development, believers today can discern the times by observing signs in the nation of Israel.
God said that because of their disobedience, the Jewish people would be scattered among all nations and that Jerusalem would be controlled by the Gentiles “until the times of the Gentiles be fulfilled” (Luke 21:24). During their thirty or more centuries of existence, the Jews have been continually on the verge of annihilation, yet they have been miraculously preserved. In 1948, Israel was declared a nation for the first time since the Babylonian Captivity, which began in 597 B.C. Today Jewish emigrants are moving to Israel from every country in the world.4
When the Jews were scattered after the crucifixion of Jesus, the region became desolate and unproductive. For more than 1800 years, rainfall in the area decreased dramatically, and even the wandering Bedouins could scarcely maintain an existence. The Prophet Joel indicated that the rains would return when the Day of the Lord was at hand.5 At the turn of the twentieth century, the severe drought ended, and vegetation began to flourish.
The prophet Zephaniah foretold that the nation of Israel would have a pure language during the end times.6 Hebrew—a language which had been considered dead—became an official language in British-ruled Palestine in 1921 (along with English and Arabic), and then in 1948 became an official language of the newly declared State of Israel.
Daniel 9:26-27 indicates that during the Tribulation period, the Temple sanctuary will be in existence. Currently, in Jerusalem, several organizations are preparing to rebuild this sacred structure. The Temple Institute has prepared the utensils and artifacts needed to perform the Temple rites, from the clothes the priests are to wear to the gold crown for the High Priest. Men from the tribe of Levi are being trained to perform the Temple duties.
Numbers 19:2 establishes that a red heifer must be used for the purification, a ritual which will once again be part of the Temple ceremonies in the end times. For over 2000 years, there has been no acceptable red heifer. In 1995, one was bred in the United States, and several have been shipped to Israel since then.
According to Ezekiel 45:12-13,16, the shekel will be used as the offering to the Messiah at the Temple during the Millennium. In 1980, the shekel was restored as the official unit of exchange in Israel.
The prophet Zechariah foretold in Zechariah 12:6 that military victories would be a prelude to the Revelation of Christ—an event which will take place at the end of the Great Tribulation. The overwhelming victories of Israel over the vastly superior armies of other Middle East nations in several conflicts since 1948 have amazed the world.
In spite of the powerful evidence to Jews today that Jesus Christ is the promised Redeemer, according to Romans 11:25, they will continue in unbelief “until the fulness of the Gentiles be come in.”
Another indication that the last days are upon us is the fact that we are living in the time of the outpouring of the Holy Spirit, the Latter Rain foretold by Joel (Joel 2:23) and by the Apostle James (James 5:7). Beginning in the early 1900s, God gave a sign to an unbelieving world by restoring the baptism of the Holy Ghost as it was given in the “early rain” on the Day of Pentecost. Clearly, the Holy Spirit is in the world and is preparing a Bride for Jesus.
Without a doubt, the stage has been set. We are seeing the fulfillment of the prophesied events which were to herald the Rapture of the Church. Jesus could come back for His Bride, the Church, at any moment! We read in 1 John 3:3 that “every man that hath this hope in him purifieth himself, even as he is pure.” The knowledge that Christ’s coming is drawing closer should motivate us to prepare, to pursue Christlikeness, and to put off all the things that pertain to our former lives without Christ.
1 See James 5:7-9; 1 Peter 4:7; Hebrews 10:24-25 and 1 John 2:18 for several examples of New Testament exhorting believers to live in a manner that anticipates Jesus’ imminent return.
2 2 Timothy 3:1-5, 13
3 See Jeremiah 24:5-10; Hosea 9:10
4 Jeremiah 16:14-15
5 Joel 2:1, 23
6 Zephaniah 3:8-9
THE SECOND COMING of Jesus to this earth will be just as literal, physical, and visible as was His going away (Acts 1:11). Though the Lord’s return is commonly spoken of as His “Return” or “Appearing,” the writer of Hebrews specifically says “second time” in Hebrews 9:28. Jesus’ use of the word “again,” in John 14:3 means “a second time.” Christ’s second coming is mentioned or referred to in almost every New Testament book,1 and the theme of imminence is interwoven through all the passages of Scripture concerning this subject.
The Second Coming of Christ encompasses two separate events: the Rapture of the Church, when Christ comes to claim His waiting Bride; and the Revelation of Christ, when Jesus comes with His saints from Heaven to execute judgment upon the ungodly and to set up His Kingdom and reign on this present earth for a thousand years. Although there will be an interval of time between these two events, it is repeatedly emphasized that Christ’s return will take place suddenly and without warning.2
During Jesus’ earthly ministry, He taught that He would one day come back to this earth, and repeatedly instructed His disciples to be prepared for His return.3 His assurance that He would come back again was one of the promises He comforted His disciples with prior to His death. (See John 14:2-3.) The Early Church lived in anticipation of His soon return, and believers of every era are challenged in God’s Word to live in that same continual state of readiness.4
Many promises of Christ’s Second Coming are found in the words of Jesus and His Apostles.5 The hope of the resurrection of deceased saints that takes place at that time runs like a thread through the whole of Scripture.6
The Rapture of the Church will occur when Jesus calls His followers (both Gentile and Jewish believers) with a trumpet blast, and they will be removed from the earth and transported to be with Him in the heavens. The Rapture will be an instantaneous happening, and will take place suddenly, unexpectedly, and lightning-fast—in the “twinkling of an eye” according to 1 Corinthians 15:52 and Matthew 24:27. Jesus will descend from Heaven “with a shout, with the voice of the archangel, and with the trump of God” (1 Thessalonians 4:16). The word rapture means, “being carried away in body or spirit,” and this is literally what will happen.7 First, those who have died as Christians will arise from their graves to meet Him in the clouds. Then those who are alive, and who have prepared themselves for His coming, will be changed in a moment and will be caught up to join Christ and the resurrected dead in the air. (See 1 Thessalonians 4:13-18; 1 Corinthians 15:20-38, 51-54.)
In the interval between the Rapture of the Church and the Revelation of Christ, the world will experience the Great Tribulation, during which time the wicked will experience the outpouring of God’s wrath during the reign of the Antichrist.8
There are a number of clear Scriptural differences between the two appearances of Christ. At the Rapture, Christ will come in the air; at the Revelation He will come to stand on the same Mount Olivet from which He ascended. At the Rapture, Christ comes for His Bride, the Church; at the Revelation, He comes with His Bride to rule the nations. The Rapture may occur at any moment; the Revelation cannot occur until the Antichrist has had his day upon the earth. The Rapture is near the beginning of the Great Tribulation; the Revelation is at the end of the Great Tribulation. The Rapture will take place silently, so far as the world of sinners is concerned; the Revelation will be witnessed by everyone. The Rapture is full of joy and delight for the saint of God; the Revelation is full of wrath and terror to them who have not obeyed the Gospel of our Lord Jesus Christ.
The last promise of the Bible is one of Christ’s soon coming, “Surely I come quickly” (Revelation 22:20). And the remainder of that verse, the last prayer in the Bible, asks that this great event take place quickly, “Even so, come, Lord Jesus.” As ministers of the Gospel of Jesus Christ, let us always, in everything we say and do, be “looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ” (Titus 2:13).
THERE ARE DIFFERING regarding when the Rapture will occur. The posttribulational viewpoint is that the Church will go through the Tribulation, and that those who have already died will not be resurrected until after the Tribulation period. Midtribulational teaching holds that the Rapture of the church will occur at the midpoint of the seven years of Tribulation, and thus, that only the last half of Daniel’s seventieth week is deemed the Tribulation. In the pretribulational view of the Rapture, Christians are caught up out of the world before the Tribulation, which lasts for the entire seven-year period. We hold the pretribulational view.
However, since no man knows precisely when the Rapture will take place in relation to moment the seven-year period begins, as ministers we must be careful to allow for the possibility that the Rapture will occur at a point other than at the exact beginning of the Great Tribulation.
We base our pretribulational position upon the fact that the Holy Spirit is the One who presently restrains the wicked one, and He will be taken away when the saints are raptured (see 2 Thessalonians 2:7). The Church is assured that “God hath not appointed us to wrath,” (1 Thessalonians 5:9), and that those who wait for His appearing from Heaven will be delivered “from the wrath to come” (1 Thessalonians 1:10; see also Revelation 3:10). Rather than trying to establish exactly when the seven year tribulation begins, we must emphasize the importance of being prepared for Christ’s return to this earth for His Bride.
1 The chapters in which it is explained most fully are Matthew 24 and 25, Luke 21, 1 Corinthians 15:51-57; 1 Thessalonians 4 and 5, and 2 Peter 3.
2 2 Peter 3:10; Revelation 3:11; 16:15; 22:7, 10
3 Matthew 24:42-51; 25:1-13; Mark 13:37; Luke 12:37, 40
4 Luke 12:40; Philippians 4:5; Hebrews 10:37; James 5:7-9; Revelation 22:10
5 Matthew 24:3-51; John 14:3; 1 Corinthians 1:7; 4:5; 15:23; 1 Thessalonians 5:1-11, 23; Titus 2:13; 1 Peter 5:4; 2 Peter 3:10-12
6 Job 19:25-27; Psalm 49:15; 71:20; Hosea 13:14; John 5:25; 6:40; 11:23-25; Acts 24:15; 1 Corinthians 15:22-24; 2 Corinthians 4:14; 1 Thessalonians 4:13-18
7 The word rapture does not occur in Scripture; it is derived from the Latin Vulgate translation of 1 Thessalonians 4:17, where the phrase “caught up” is a translation of the Latin rapturo. The same word is used in Acts 8:39 to describe Philip being “caught away” after baptizing the Ethiopian eunuch. The Acts account states that the Spirit of the Lord was the source that caught Philip away, and the same source will remove believers from the earth at the time of the Rapture.
8 Daniel 12:1-2; Matthew 24:15-31; 2 Thessalonians 2:1-12. See the sections of this manual on The Tribulation and the Antichrist, and The Revelation of Christ and Armageddon for more complete summaries of these subjects.
IN THE APOSTLE John’s vision recorded in Revelation 19:7-9, he observed the heavenly throng worshipping and praising God because the “Marriage Supper of the Lamb” was about to begin. The living and the dead who gather with Christ at the Rapture1 will take part in the Marriage Supper of the Lamb. This event will take place in Heaven (see Revelation 19:1) while the Great Tribulation is taking place on earth.
The concept of the Marriage Supper is best understood when considered in reference to the wedding customs in the time of Christ. There were three main parts to the marriage covenant during that time. First, a bride was chosen and the marriage contract was agreed upon between the parents of the bride and the bridegroom. This was called the betrothal period, and was similar to what we would call an engagement today, except that the contract was binding.2 The second step usually took place about a year later, when the bridegroom, accompanied by his friends, went in procession to the house of the bride at midnight. The bride was aware this event would take place, though unaware of the exact day or hour, so she would be ready with her maidens. They would join the procession, which would end at the bridegroom’s house.3 The third part of the ceremony was the wedding feast itself, which might go on for several days.4
What John pictured in his vision in Revelation is the wedding feast of Jesus Christ, the implication being that the first two phases had already taken place. The first phase took place on earth when each individual believer entered into a spiritual “contract” with God. The second phase occurs at the Rapture, when Christ comes to claim His Bride, the Church, and take her to the Father’s house. At the Marriage Supper, the third phase, the eternal union of Christ and His Bride will be actualized.
We live in the dispensation of the Holy Ghost. God has sent His Spirit into the world to seek a Bride for His Son. When the Bride has made herself ready, and when the time appointed by God has come, the Bridegroom, Jesus Christ, will appear in the azure above to catch away His Bride in the Rapture of the saints.
Following the Rapture, the saints will “appear before the judgment seat of Christ” (2 Corinthians 5:10).5 This is not a judgment for sinful deeds, since those will already have been placed under the Blood, but rather a time when the saints will receive their rewards for faithful service. The parable of the pounds (see Luke 19:12-19) provides a visual image of this. Among the rewards to the overcomer will be “to eat of the tree of life” (Revelation 2:7), to have power over the nations (Revelation 2:26), to be given the “morning star” (Revelation 2:28), and to be clothed in “white raiment” (Revelation 3:5). Jesus said, “I will confess his name before my Father, and before his angels” (Revelation 3:5) and promised that he would grant the overcomer “to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne” (Revelation 3:21).
The wedding of the Bridegroom and His Bride, and the Marriage Supper of the Lamb, are the glorious events which consummate and fulfill the aim of Christ as described in Ephesians 5:27, “That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.” The readiness of the Bride is a reason for rejoicing, for we read, “Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready” (Revelation 19:7).
The guests at the wedding feast are privileged individuals, for John the Revelator was instructed to write “Blessed are they which are called unto the marriage supper of the Lamb” (Revelation 19:9). Jesus Christ will serve them at the Marriage Supper (see Luke 12:37).
The visual imagery of a city is also used to describe the Bride of Christ, who inhabits the New Jerusalem, “the holy city” in Revelation 21:2 and 10. The city is described as “holy” because its inhabitants are holy.
1 See the section of this manual on The Rapture of the Church for a more complete summary of this subject.
2 Mary and Joseph were in the betrothal period when she was found to be with child. See Matthew 1:18 and Luke 2:5.
3 The parable of the ten virgins in Matthew 25:1-13 illustrates this aspect of the wedding ceremony.
4 An example is found in the account of the wedding at Cana of Galilee, in John 2:1-2.
5 The primary passages related to the judgment seat of Christ (translated from the Greek word is bema) are Romans 14:10-12 and 1 Corinthians 3:13-15. Only saints will be at the judgment seat of Christ, which is distinguished in Scripture from the Great White Throne Judgment (translated from the Greek word thronos). There is no Biblical basis to suggest a general judgment in which the followers of Christ and sinners are judged together.
BETWEEN THE RAPTURE OF THE CHURCH and the Revelation of Christ, while the Marriage Supper of the Lamb is taking place in Heaven, the fury of the Great Tribulation will take place on earth.1 Chapters six through nineteen of the Book of Revelation include a description of that time of catastrophic trouble and terrible suffering when God will pour out judgment upon Israel and the unbelieving world.
The Tribulation will last seven years.2 Early in the Tribulation, a covenant will be made between Israel and a world leader, identified in Scripture as the Antichrist. The Tribulation will end with the physical return of Jesus Christ to set up His kingdom on earth. In prophesying of this time, the prophet Daniel said, “There shall be a time of trouble, such as never was since there was a nation” (Daniel 12:1). Jesus affirmed Daniel’s prophecy, saying, “Then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved” (Matthew 24:21-22).3
The dominant figure of the Tribulation will be the Antichrist4 —the “man of sin,” who will be revealed after the Bride of Christ has been taken out of the world. Scripture alludes to him as “the son of perdition” and also the “beast,”5 for just as Christ was the express image of the Father, so the Antichrist will be the incarnation of Satan. He will be a phenomenally persuasive and brilliant man, but a monster of iniquity, and the greatest imposter in the history of the world. He will be part of an evil trinity, allied with the Dragon (identified as Satan) and a second beast referred to as the False Prophet (see Revelation 12-13).
Initially, the Antichrist will expand his empire through diplomatic ventures and subtle “peace” diplomacy. Only later will his diabolical nature be revealed—a cruel and despotic ruler who will blaspheme and proclaim himself to be God.6 His ascent to power will be rapid, and authority will be given to him from Satan. He will deceive the nations of the world, and power will be given him “over all kindreds, and tongues, and nations” (Revelation 13:7). All whose names are not written in the book of life will worship him (see Revelation 13:8).
As the Antichrist gains control of the world during the Tribulation period, those who follow him will receive an identifying mark.7 The mark or seal of the beast will be literal; it will be placed in the right hand or forehead of his followers. Those who do not have the mark will not be allowed to buy or sell, and if they continue to resist his edicts and dominion, they will suffer martyrdom. Those who receive the mark, however, will seal their own eternal damnation, for the Word says, “If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb” (Revelation 14:9-10).
The spirit of Antichrist is at work in the world today; we read that “the mystery of iniquity doth already work” (2 Thessalonians 2:7). His influence is the force behind every attempt to discredit the authority of the Bible, the deity of Christ, and the reality of His Second Coming. Any teaching that causes people to doubt the efficacy of the Blood of Jesus and its power to eradicate sin originates in the kingdom of Satan (see 1 John 4:3). The Antichrist’s efforts are held in check now by the Spirit of God and the prayers of the saints. However, when the Church of God is taken out of the world at the Rapture, and the Spirit of God is no longer present to restrain the Antichrist’s activities, he will operate in full sway and dominion.
After the Bride is taken away in the Rapture, God will turn back to the Jews.8 During this time, the Antichrist will deceive the Jewish people. He will make a treaty with them during the first part of his reign; among other things, this treaty will allow them to resume the ancient sacrificial system of temple worship. In the middle of his seven-year rule, however, he will ruthlessly break his covenant. He will “cause the sacrifice and the oblation to cease” (Daniel 9:27), substituting worldwide worship of himself and his image. This action will reveal to the Jews his demonic nature, and somewhere in this time period, 144,000 Israelites will accept Christ and the seal of God will be placed upon their foreheads as a symbol of protection (see Revelation 7:1-8 and 14:1-5). When the Antichrist’s covenant is broken, tribulation such as has never been known before will be poured out upon the Jews. According to Zechariah 13:8-9, one third of them will survive and will cry for their Messiah to come and deliver them.
Two beings, referred to in Scripture as “witnesses,” will preach the truth of Jesus Christ for three and a half years and will be killed by the Antichrist at the midpoint of the seven-year tribulation. After three days, they will be resurrected and will ascend to Heaven in a cloud.9
During the Tribulation, God’s judgment and righteous fury will be poured out upon the earth in the form of horrendous environmental catastrophes. The tribulation plagues are comprised of three groups of seven: the seven seal judgments, the seven trumpet judgments, and the seven bowl judgments.10 Jesus is the One who will open the first seal judgment and initiate the judgments.
Seven Seal Judgments (described in Revelation 6:1-14; 8:1-6):
Seven Trumpet Judgments (described in Revelation 8:7-15; 9:1-20; 11:15-19):
Seven Bowl Judgments (described in Revelation 16:2-21):
Toward the end of the Tribulation period, the kings of the world will gather their armies to battle against Jerusalem and the Jews in the Battle of Armageddon. When it seems like their victory is assured, the Revelation of Christ will take place. Jesus Christ will return to earth with His armies to defeat the world powers.11
1 The Bible also alludes to this period as the Day of the Lord (Isaiah 2:10-22; Joel 3:1-16; Zechariah 14:1-13, 12-15; 1 Thessalonians 5:2), a day of wrath (Zephaniah 1:15); and the time of Jacob’s trouble (Jeremiah 30:7).
2 Daniel 9:24-27 provides the key to understanding the chronology of end time events. Gabriel revealed to Daniel that it would take seventy weeks to accomplish a series of goals. These “weeks” are periods of seven years each. The seventy weeks, or 490 years, is divided into periods. Bible scholars believe that the first period of seven weeks (49 years) is the time it took Nehemiah to rebuild Jerusalem. The next period, sixty-two weeks (434 years) led up to Jesus’ crucifixion when the Messiah was cut off. These two periods total 69 weeks, leaving one remaining week. Verse 27 indicates that the last week of seven years will begin when “he [the Antichrist] shall confirm the covenant” with Israel. This will allow Israel to build the Third Temple and reinstate the sacrificial system. However in the middle of the week (or three and a half years into the Tribulation) the Antichrist will break the covenant, cause the Temple sacrifices to cease, and require the world to worship him. According to Revelation 13:5, this will go on for forty-two months, or three and a half years.
3 The Church may endure tribulation to a certain extent in the last days, but the full fury and the wrath of God cannot burst upon the world until the overcoming, Bloodwashed saints have been taken out of the world in the Rapture.
4 Scripture that describe the Antichrist include Daniel 8:23-25; 2 Thessalonians 2:79; Revelation 13:1-10
5 2 Thessalonians 2:3 and Revelation 13:1-5
6 2 Thessalonians 2:4; Revelation 13:5-6
7 Revelation 13:16-18
8 Because of the judgment being poured out on the Jews, the Tribulation is also known as the time of Jacob’s Trouble. Scriptures reveal that the Tribulation will discipline and purify Israel, bringing many of those who survive to repentance and obedience, that God might fulfill the covenant He made with their fathers. See Romans 11:25-29 and Zechariah chapters 12-14.
9 Revelation 11:3-12
10 These judgments are to be taken literally and not allegorically (or symbolically). Just as God poured out judgment on Egypt in the Old Testament through the plagues, He will orchestrate the cataclysmic events on earth during the Tribulation period to send judgment on a world that has rejected Him.
11 Zechariah 12:1-9; 13:8-9; 14:1-9; Revelation 19:11-21
AT THE CLIMAX of the Tribulation period,1 all the armies of the Antichrist and the false prophet will lead the armies of the world in a final assault against Israel. In their rage, they will especially ravage Jerusalem and destroy a great part of Israel’s population.2
Just when it seems that their victory is sure and Israel will be obliterated, the Revelation of Christ, the second stage of Christ’s coming, will take place. The heavens will open and Christ will return to this earth in power and great glory. His feet will touch the Mount of Olives (see Zechariah 14:4-5). Revelation 1:7 indicates that “every eye shall see him, and they also which pierced him; and all kindreds of the earth shall wail because of him.”3 He will be followed by an army of the holy angels and the saints of God, clothed in white raiment and riding on white horses.4
A bloody battle will take place between Christ and His armies against the Antichrist and Satan and all the armies of this world. This conflict will be concentrated in a place called Armageddon,5 and will eclipse every other war known on earth. Jesus Christ will wreak vengeance and judgment upon the enemies of Israel. At this point in time, “the cup of the wine of the fierceness of his [God’s] wrath” (Revelation 16:19 will be delivered. The Antichrist and his followers will be defeated and slain,6 and the fowls will devour their flesh. The blood of the slain will run to the horses’ bridles for a distance of 200 miles.7 The Beast (the Antichrist) and the false prophet will be taken and cast alive into the lake of fire where they will remain forever.8 Satan will be cast into the bottomless pit where he will spend a thousand years. (He will be loosed again for a short season at the end of the Millennial Reign, and will go out to deceive the nations at that time, before finally being cast into the lake of fire also.)9 The surviving Jews will accept their Messiah, whom they have so long rejected. “They shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son” (Zechariah 12:10).
1 See the sections of this manual titled The Tribulation and the Antichrist, and The Revelation of Christ and Armageddon for more complete summaries of these subjects.
2 See Zechariah 12:1-3; 13:8-9; 14:1-3; and Revelation 16:14.
3 See also Matthew 24:29-31.
4 Matthew 25:31; Jude 14-15; Revelation 19:11-16
5 The word Armageddon, found only in Revelation 16:16, comes from a Hebrew word Har-Magedone, which means “Mount Megiddo.” The exact location is not known for certain, because there is no mountain called Meggido. However, since har can also mean “hill,” the most likely location is the hill country around the plain of Meggido and the nearby plain of Esdraelon, which are located about sixty miles north of Jerusalem. Many battles have been fought in that region throughout history.
6 Zechariah 14:12; Revelation 19:15, 21
7 Revelation 14:20
8 Revelation 19:20; Daniel 7:11; 2 Thessalonians 2:8-9
9 Revelation 20:13
THE MILLENNIAL REIGN of Jesus Christ,1 a thousand-year era of peace on this earth, will be ushered in by the Revelation of Christ when He comes back to this earth with ten thousands of His saints from the Marriage Supper of the Lamb. The Battle of Armageddon will take place, marking the end of the Great Tribulation. Following the judgment of the nations, when Christ judges the great Gentile world powers,2 He will institute His earthly Kingdom.
Jesus will rule the nations of all the earth from the seat of His government in Jerusalem.3 The Apostles will sit on twelve thrones judging the twelve tribes of Israel.4 The raptured saints, including the prophets and martyrs from ages past, will receive positions of authority in the ruling of the world, according to their faithfulness in life.5 Those who resisted the Antichrist and paid with their lives during the Tribulation will be raised from the dead to join the raptured saints and will also take part in the Millennial Reign.6
This will be a time of righteousness and rest, in which the people of earth will enjoy a “Garden of Eden” existence. The curse, which came upon the earth when Adam and Eve disobeyed God, will be lifted from creation, and the glorious and everlasting Kingdom of Christ and His saints will be established in peace and prosperity. The Millennial Kingdom will have the following characteristics:
Satan’s powers will be held in abeyance. An angel will come from Heaven and bind Satan for a thousand years, casting him into a bottomless pit. For the first time since the fall, people will dwell in the world without the power of Satan to tempt or torment them. (See Revelation 20:1-3.)
There will be universal peace. Nation will no longer fight against nation, and preparations for warfare will be over. (See Isaiah 2:4; Micah 4:3-4.)
Sickness and disease will be eliminated, and mankind will enjoy longevity. After the curse has been lifted, all who remain will come under the rule and dominion of Christ and will be set free from every disease and sickness. (See Isaiah 35:5-6; 65:20.)
Animal nature will be changed. The venom of the serpent, the sting of the scorpion, the instinct to kill in the wolf and the lion—everything that is savage and brought on by the curse in the animal kingdom will be done away with. (See Isaiah 11:6-9.)
Vegetation will be luxuriant. As a result of the curse, vegetation in our world today is stunted. During the Millennium, it will once again grow lushly, and even arid areas will flourish. (See Isaiah 35:1-2; 55:13.)
The population will prosper. Those who populate the earth following the Great Tribulation will rebuild and enjoy the rewards of their own labor; there will be no slavery. (See Isaiah 65:21-23.)
Annual visits will be made to Jerusalem. People will make yearly visits to Jerusalem to worship the King, the Lord of hosts. (See Isaiah 2:2-3; Zechariah 14:16.)
Nations will worship God. Christ’s government will be a theocracy. All nations that remain will be brought into subjection to the Son of God, and will obey the Word of God. (See Micah 4:1-2; Zechariah 8:20-22; 14:16.)
During the Millennial Reign, God will make a new covenant with the people of Israel.7 After having been purged, judged, and restored during the Tribulation, the surviving remnant of the Jews will accept Christ as their Messiah and King, and will submit wholeheartedly to His righteous governance.8 The land will be divided among the tribes as described in Ezekiel 48:1-35.
At the close of the Millennium, there will be another outbreak of evil, when Satan shall be “loosed [for] a little season” (Revelation 20:3). A final rebellion will take place, as Satan will go out to deceive the nations in the four quarters of the earth, and will gather them together to battle against God in a conflict known as the second Battle of Gog and Magog.9 The armies will surround the city of Jerusalem. At that point, fire will come down from Heaven and destroy them. The devil will be cast into the lake of fire for eternity.10
1 Millennium is the Latin word for a “thousand years.” It is used in Revelation 20:1-15 where “the thousand years” period is mentioned six times.
2 See also 2 Thessalonians 1:7-10, and a parable of the judgment of nations in Matthew 25:31-46. In the Old Testament, the prophet Joel indicates that just as the land in his day was helpless before its devastators, the nations will be helpless before God who will judge them on behalf of Judah and Jerusalem (see Joel 3:11-17). This judgment is not to be confused with the Great White Throne Judgment, which takes place after the Millennial Reign of Christ.
3 Isaiah 2:1-4; 11:1-5; 24:23; Jeremiah 23:5-6; Zechariah 14:9
4 Matthew 19:28; Luke 22:28-30
5 See Jude 14-15. The fact that the saints will reign with Christ during this time is declared several times in Scripture. See 1 Corinthians 6:2; Revelation 2:26-27; 3:21; 5:9-10; 20:6.
6 See Revelation 20:4. This consummates the First Resurrection, of which Christ is the first fruits, the raptured saints the main harvest, and the Tribulation saints the gleanings.
7 Jeremiah 31:31-33
8 Zechariah 12:10; 13:9
9 Magog (region of Gog) is a country of undetermined location, generally described as in a northerly direction from Palestine. In the Bible, Gog means “mountain” and Magog appears to be a country or people of which Gog was the prince. These are representatives of the nations under the leadership of Satan that will war against the Kingdom of God. The Bible does not indicate whether the first Battle of Gog and Magog, in which a confederacy of nations will war against Israel, will occur before or after the Rapture.
10 Revelation 20:7-10
THE GREAT WHITE THRONE JUDGMENT (also referred to as the Final Judgment), is described in Revelation 20:11-15, and takes place after the Battle of Gog and Magog. This judgment is the event which closes the Millennium. At that time, the wicked—both those who are yet living and those resurrected from the dead—will be assembled to stand before God, who sits upon the Throne. (The righteous will not be present at the Great White Throne Judgment, their sins having already been forgiven and their faithfulness rewarded.1) The throne of judgment is white, symbolizing the absolute purity of the Judge.
At the Great White Throne Judgment, all the unsaved—regardless of what status they achieved on earth—will stand before God in the agony and shame of their sins. The record books will be opened, and all present will be judged according to their deeds done in the body. Each sinner will be face to face with God alone, and will be doomed because he did not accept God’s salvation. Because none of their names will be found written in the Book of Life, each will be sentenced to everlasting punishment and cast into the lake of fire, where they will remain throughout eternity.
IT IS IMPORTANT to understand and distinguish between the various judgments described in Scripture. The Bible teaches that there will be judgment for every person who has ever lived; according to Romans 14:12, “every one of us shall give account of himself before God.” However, all will not be judged at the same time. Those who have been justified have had their sins judged beforehand (see 1 Timothy 5:24) by confessing them and putting them under the Blood of Jesus; they have been pardoned and their names have been recorded in the Book of Life. In contrast, those who have not come to God for forgiveness are storing up wrath against themselves (Romans 2:5), and ultimately will be judged for their sins.
1 The saints receive their rewards at a time previous to the pronouncement of condemnation upon the unfaithful and the ungodly. See the section of this manual on The Marriage Supper of the Lamb for a more complete summary of this subject.
SCRIPTURE TEACHES that at the Great White Throne Judgment, “The earth and the heaven fled away; and there was found no place for them” (Revelation 20:11).1 The present heavens and earth, which have been polluted by the activities of sinful man, will be destroyed by fire. Then God will establish the “new heavens and a new earth, wherein dwelleth righteousness” (2 Peter 3:13). In describing his vision on the isle of Patmos, John the Revelator wrote, “And I saw a new heaven and a new earth; for the first heaven and the first earth were passed away; and there was no more sea” (Revelation 21:1).2
The concept of a new heaven and a new earth is also found in the Old Testament. Isaiah foretold, “For behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind” (Isaiah 65:17).3
The new heavens and the new earth will surpass anything man is capable of describing. Untainted by the presence of Satan or any of his followers, no unclean thing will be there,4 and there will be no more death, sorrow, nor pain.5 There will be no more curse,6 and no more night, for “the glory of the Lord did lighten it” (Revelation 21:23).7
The heavenly headquarters for the universe—the New Jerusalem—will descend from Heaven “prepared as a bride adorned for her husband” (Revelation 21:2).8 It will be a perfect cube, with twelve gates of pearls upon which are inscribed the names of the twelve tribes of Israel.9 Its streets will be paved with gold, and its foundations garnished with all manner of precious stones, in which will be the names of the twelve Apostles.10 The New Jerusalem will be the dwelling place of God.11 The redeemed will have unrestricted access to God and fellowship and communion with Him,12 enjoying forever the benefits of His favor, for the new heavens and earth will never pass away.
1 In ancient minds, “heavens” referred to either the skies and space, or the realm in which God dwells. Thus, we can conclude that in these descriptions of end time events, “heaven” does not refer to the eternal abode of God, but rather to the expanse of the universe.
2 The word translated new in both 2 Peter 3:13 and Revelation 21:1 is not the Greek word neos, which describes something that has recently come into existence. Rather, it is from the Greek word kainos, which implies “freshness” as contrasted with that which has been marred through age. It seems to indicate a fulfillment—the earth, heaven, and seas pass away into a fresh start in fulfillment of God’s initial design.
3 Other Old Testament Scriptures that reference the destruction of the current heaven and earth and a new heaven and new earth include Psalm 102:25-26 and Isaiah 51:6; 66:22. New Testament references include Matthew 5:18; 24:35 as well as 2 Peter 3:10-13, and Revelation 21 and 22.
4 Revelation 21:8, 27
5 Revelation 21:4; 22:2
6 Revelation 22:3
7 Revelation 21:25; 22:5
8 The New Jerusalem is also called the Tabernacle of God, the Holy City, the City of God, the Celestial City, and Heavenly Jerusalem. It is referred to in the Bible in several places (Isaiah 52:1; Galatians 4:26; Hebrews 12:22-24; 13:14) but is most fully described in chapter 21 of the Book of Revelation.
9 Revelation 21:12, 21
10 Revelation 21:14, 19-21
11 Revelation 21:3, 22-23
12 Revelation 22:4
THE BIBLE CLEARLY and explicitly teaches that Hell is a real and literal place of torment to which the wicked and unbelieving are sent after death. It is a place where sinners will experience total and eternal separation from God and unspeakable agony of an unrelenting nature.1
Three words in the Bible’s original languages are translated hell in English. In the Hebrew Scriptures, the word used to describe the realm of the dead is sheol.2 It means the “place of the dead” or the “place of departed souls/spirits.” The New Testament Greek word translated hell is hades,3 which also refers to “the place or state of the dead.” The Greek word gehenna is also used in the New Testament, and is derived from the Hebrew word hinnom. Gehenna is never translated grave or pit but always refers to the place of everlasting punishment.4
Verses throughout God’s Word offer descriptions of Hell. It is a place of destruction,5 a lake of fire and brimstone,6 a devouring, everlasting burning where “the fire is not quenched” (Mark 9:44),7 a bottomless pit,8 a furnace of fire,9 and a place of torments.10 There, the lost will be compelled to endure darkness forever,11 for the punishment there is not one of quick destruction but everlasting agony.12
This place of eternal punishment was “prepared for the devil and his angels” (Matthew 25:41), but God has decreed that the wicked and those who forget Him will also be cast there because of their sin.13 It will be the abode of murderers, fornicators, liars, the abominable, the fearful and unbelieving, sorcerers, and the cursed of God.14
There the condemned will have “no rest day nor night” (Revelation 14:11). They will “drink of the wine of the wrath of God” (Revelation 14:10), and feel His unrestrained vengeance.15 They will wail and gnash their teeth,16 and the smoke of their torment will ascend forever and ever.17 They will experience shame and everlasting contempt,18 and through an endless eternity these hopeless souls will also agonize over the realization that they are there because of their own willful, deliberate choice, or careless neglect of the day and time of salvation.19
In the Biblical account of Lazarus and the rich man (see Luke 16:19-31) we see that the lost feel the complete reality of the pangs and torments of Hell. The rich man could talk. He could hear, feel, see, and remember. He could look ahead in dread anticipation. He had concern for his family, and a desire for relief from his pain. He had a conscience, and he had regret. It is clear that he knew his state was eternally fixed, for he never requested even temporary release from the place of torment.
Through the provision made by Jesus, mankind can escape this eternal fate.20
FOR CENTURIES, mankind has struggled with the biblical doctrine of eternal Hell, denying its existence or portraying it in a way that does not agree with Scripture. Some religious organizations teach annihilation, saying that people die as animals and have no form of existence after death. Others hold that Hell is not a literal burning place, or teach the existence of some form of temporary punishment as a means of purgation of the unjust after death.
Some question how a God of love and peace could send people to Hell. The answer is that He does not. Only those who willfully reject His Son Jesus as their source of salvation go to Hell. In this life, we are constantly offered an invitation from a God of love. However, He is also a holy and just God. He must punish the wicked who turn away from His holiness.
1 Luke 16:24; Mark 9:45-46
2 The word Sheol is translated Hell in the following places: Deuteronomy 32:22; 2 Samuel 22:6; Job 11:8; 22:6; Psalm 9:17; 16:10; 18:5; 55:15; 86:13; 116:3; 139:8; Proverbs 5:5; 7:27; 9:18; 15:11, 24; 23:14; 27:20; Isaiah 5:14; 14:9, 15; 28:15, 18; 57:9; Ezekiel 31:16, 17; 32:21, 27; Amos 9:2; Jonah 2:2 and Habakkuk 2:5. It is translated grave in the following places: Genesis 37:35; 42:38; 44:29, 31; 1 Samuel 2:6; 1 Kings 2:6, 9; Job 7:9; 14:13; 17:13; 21:13; 24:19; Psalm 6:5; 30:3; 31:17; 49:14, 15; 88:3; 89:48; 141:7; Proverbs 1:12; 30:16; Ecclesiastes 9:10; Songs of Solomon 8:6; Isaiah 14:11; 38:10, 18; Ezekiel 31:15; and Hosea 13:14. It is translated pit in the following places: Numbers 16:30, 33 and Job 17:16.
3 The word Hades is translated Hell in the following places: Matthew 11:23; 16:18; Luke 10:15; 16:23; Acts 2:27, 31; Revelation 1:18; 6:8 and 20:13, 14. It is translated grave only once, in 1 Corinthians 15:55.
4 It occurs in the following places: Matthew 5:22, 29, 30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5 and James 3:6.
5 2 Thessalonians 1:9
6 Revelation 20:10, 14-15; 21:8
7 Isaiah 33:14; Matthew 3:12; 25:41
8 Revelation 20:13
9 Matthew 13:41-42
10 Luke 16:23
11 Jude 13; Matthew 25:30
12 Matthew 25:46
13 Psalm 9:17
14 Revelation 21:8
15 Romans 12:19; Hebrews 10:31
16 Matthew 25:30
17 Revelation 14:11
18 Daniel 12:2
19 2 Corinthians 6:2
20 John 3:16, 18
THE BIBLE TEACHES not only the immortality of the soul but also the resurrection of the body.1 Every individual who has ever lived will be resurrected, some to honor and glory and others to everlasting shame and contempt.2
There will be two resurrections. The first resurrection is that of all believers, the “blessed and holy,” individuals over whom the “second death” has no power.3 It corresponds with Jesus teaching of the “resurrection of the just” (Luke 14:14) and the “resurrection of life” (John 5:29).
The first resurrection takes place in various stages. Christ was the first fruits of this resurrection.4 There was a resurrection of saints who rose from the dead after Jesus’ resurrection (see Matthew 27:52-53), appearing to many in Jerusalem. There will be the resurrection of “the dead in Christ” (1 Thessalonians 4:16) at the Lord’s return,5 and finally, the resurrection of the martyrs at the end of the Tribulation (see Revelation 20:4). Since these are all believers, they are all considered part of the first resurrection.6
The second resurrection will take place at the end of the Millennial Reign of Christ. According to Revelation 20:11-15, all the wicked dead will be raised at that time to stand before the Great White Throne and hear the judgment of God pronounced upon them for sins committed during their lifetime. This resurrection is connected to the second death. It corresponds with Jesus’ teaching of the “resurrection of damnation” (John 5:29).
Those who are raised in the Rapture will come forth from their graves and will receive their glorified bodies at that time—bodies that will be like that of the Risen Christ, their Lord and Master.7 When the Lord appeared to His disciples following His resurrection, He was a real Person, not a vague, intangible spirit.8 He ate, talked, reasoned, remembered, could be handled and felt, had flesh and bones, issued commands, and felt compassion for those about Him. Yet He was not hindered by either space or barriers, entering rooms in spite of barred doors. He has promised that when He appears “we shall be like him; for we shall see him as he is” (1 John 3:2).
The resurrection is the great hope of the Christian.9 It was also the hope of the Old Testament saints,10 and will be the finished redemption of the godly of all ages.11 The prospect of eventual resurrection is a supreme motivator. Paul the Apostle willingly suffered the loss of many things that he felt might hinder him; he died daily, he pressed toward the mark, he kept his own body under subjection—all that he might be counted worthy to “attain unto the resurrection of the dead” (Philippians 3:11).
The soul does not sleep in the grave with the body; the soul is “absent from the body” after death takes place (2 Corinthians 5:69). It goes to a place of comfort and bliss if the life has been godly or to a place of torment if the life has been sinful (see Luke 16:19-31). Through the inspiration of the Holy Ghost, the Apostle Paul wrote that it is better to be present with the Lord and absent from the body than to live here in the body but be absent from the Lord. For him, and all believers, to live is Christ, but to die is gain. Paul expressed that he felt in a strait between two desires: being willing to live and carry on the work of God, but preferring to die and be with God forever (Philippians 1:19-24).
Two thousand years have elapsed since the resurrection of Christ, and yet the saints have not been raised. We do not know how many more weeks or months or years will elapse before that event. Just as there was an interval between the firstfruits and the ingathering of the harvest in Old Testament times, so there is an interval between the resurrection of Christ as the firstfruits, and His people as the harvest. In this period of time, the true believer watches and waits, secure in his hope of eventual resurrection.
1 The resurrection of mortal bodies is explained most completely in 1 Corinthians 15 and 1 Thessalonians 4:13-18.
2 Daniel 12:2; John 5:28-29
3 Revelation 2:11; 20:6, 14
4 See 1 Corinthians 15:20. The term firstfruits alludes to the firstfruits of the earth which, according to Leviticus 23:10-11 and Deuteronomy 26:2, were offered to the Lord. The firstfruits were what sprang out of the earth first, were ripened the soonest, and were the first of the harvest to be reaped and gathered in. In like manner, Christ first rose by His own power from the dead and ascended to Heaven. In His resurrection, Christ represented all believers. Their resurrection is secured by His; because He lives, we shall live also.
5 See also 1 Corinthians 15:23.
6 See also Revelation 7:9-17; 14:15; 20:4-5.
7 1 John 3:13; Philippians 3:21
8 Luke 24:30-31; John 20:19, 26
9 1 Corinthians 15:13-19, 55-57; 1 Thessalonians 4:13-18; 1 Peter 1:3; 1 John 3:23
10 Job 14:14; 19:25-27; Psalm 49:15; 71:20; Isaiah 26:19; Hosea 13:14
11 Romans 8:19-23; Revelation 21:17
ONE OF THE PRIMARY PURPOSES of the Apostolic Faith organization since our inception has been to lead men and women to the place of repentance and forgiveness for sin, and to an understanding of the Latter Rain Gospel. This necessitates being alert to opportunities to expand our outreach into new fields.
Typically, establishing a church in a new area begins with interest expressed in our organization. The initial contact may have occurred when an individual or group received Gospel literature printed by the Apostolic Faith, visited our church website, or had a personal contact with someone connected to this work. Often, there is a period of correspondence with headquarters, in which the Biblical doctrines and practices upheld by this organization are explained in greater detail. Gradually, this correspondence provides insight about the group’s understanding of our doctrinal position and its willingness to follow the practices and guidelines of the Apostolic Faith work. In time, this may lead to a visit from a representative of headquarters, at which time the possibility of the group becoming a part of the organization may be explored as the Spirit leads.
In a case where a group of associated groups or church congregations has expressed interest in becoming a part of the Apostolic Faith, it may take a number of visits from a headquarters representative before we can be assured that they are all one with us in doctrine and are willing to adopt our methods of operation. This Minister’s Manual may serve as a basis for explaining in detail what we stand for and how we operate. Leaders of the congregations can also be encouraged to view the services posted on our organization’s website as a means of gaining understanding about how we conduct our services.
Meetings in Homes and Temporary Facilities
Many Apostolic Faith branch churches started from gatherings of believers in private homes. We encourage this method, especially in locations where there are only a few believers. Holding Bible studies, prayer meetings, or even simple church services in a home, and inviting neighbors, friends, and relatives to attend, is in accord with the pattern established in Scripture. Members of the Early Church taught the Gospel in private homes as well as in larger assemblies.<sup>1<sup> In some towns, private homes served as meeting places for smaller churches,<sup>2<sup> while at other times, groups simply gathered in a home. According to Acts 10, it was in one such meeting in the home of the Roman centurion Cornelius that God revealed to Peter that the Gospel message was for all who would believe in Jesus Christ.
Obviously, any home meetings held under the auspices of the Apostolic Faith organization must uphold the doctrines and practices of this organization, and operate under the supervision of the nearest District Superintendent.
Church services in homes usually are quite simple. Sometimes they are structured along the lines of a Sunday school class or informal Bible study. If there are enough people present, the program may consist of singing, perhaps a testimony or two, Bible reading, a brief message, and a time of prayer. In some cases, small groups have found that watching services on the corporate website at www.apostolicfaith.org/video-archive can be a real blessing and uplift. Workers from an Apostolic Faith branch church can also go, whenever that is possible, to support the efforts of those holding meetings in areas where there is no established church as yet.
If space constraints permit, those who attend home meetings should be encouraged to invite others who might be interested in gathering with the group of believers. If the numbers grow and a solid foundation of workers develops, it may be possible in time to secure a larger facility where Gospel services could be held.
Most new churches meet at least for a time in rented facilities such as schools, hotel conference rooms, or community centers. Though the meeting location is temporary, those in charge should make every effort to create a warm and inviting environment. The facility should be clean, provide comfortable seating and adequate parking, and be equipped with a suitable sound system. Signage directing visitors to the meeting area, along with flowers and a display of Gospel literature, can help to create a friendly atmosphere. The goal should be to make visitors feel welcome and encourage them to come again.
Evangelistic programs/outreaches
Conducting evangelistic campaigns is another form of outreach into a new field that has brought fruitful results in the Apostolic Faith organization. Typically, we hold campaigns of this nature to ascertain whether there is interest or potential for developing a work in a particular location. In years past, churches of a neighborhood or community nature occasionally have opened their doors to us. However, we have found that it is often best to conduct our campaigns in rented conference rooms or other community facilities, in order to avoid restrictions on our preaching or manner of worship.
A well-organized evangelistic campaign will have at least five major components:
Expansion into new fields takes far more than simply seeing opportunities. We must be certain that our timing and the steps we take toward evangelizing and/or establishing a work in a new location do not get ahead of God. Wherever God guides, He provides. Ultimately, the work will grow and expand according to local response in any given area, and God’s sovereign will. If He wants us to move forward, He will open the doors, and we must always align ourselves with His purpose and timing. When we do, a small seed sown in good soil and watered with prayer can result in a bountiful spiritual harvest for God’s kingdom.
IT IS IMPORTANT for us to remember that while growth is the natural state of a healthy organism, there are different kinds of growth, some of which have nothing to do with numbers. A church can be alive and growing spiritually even though the number of people attending remains constant. If those in the church are growing “in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18), and following His will for their lives, both individually and corporately, that church is experiencing true growth. Conversely, a church can see its numbers increase, and still be spiritually lifeless. While expansion is important and we should always be alert for outreach opportunities, numerical increase in our numbers is not our primary goal.
WE HAVE FOUND that entire sanctification and the sanctity of marriage are two doctrinal teachings that we must explore especially carefully and thoroughly with those who express an interest in becoming a part of the Apostolic Faith work. It is necessary to be certain that we are unified in understanding, as some people who generally agree with our teachings have a slightly or totally different view of these two doctrines.
1 See Acts 5:42 and 20:20.
2 See Romans 16:5, 1 Corinthians 16:19, and Philemon 1:2.
IT IS BIBLICAL for the church to set apart individuals in the ministry for special tasks of leadership.1 In the Apostolic Faith organization this is done through ordination and/or installation. Ordination Services and Installation Services are handled in a similar manner.
Ordination Services
Ordination is the public ceremony by which leaders of the church authorize a minister to serve as a pastor or other designated role in the Apostolic Faith work.2 While ordination does vest in that individual the legal authority to perform certain civil duties and conduct business as a representative of the organization, we view the event primarily as a solemn, spiritual charge and commissioning as much as a legal or liturgical rite. It is important as an acknowledgement of the prior divine call, commission, and qualification of the person, though it is not a requirement for serving as a minister.3
In the Apostolic Faith organization, we typically hold ordinations during a regular church service or during an ordinance service. At the appointed time during the meeting, the Superintendent General or the District Superintendent presiding over the ordination ceremony announces to the congregation that the designated minister is to be ordained at that time. Often, he gives a brief explanation of the Scriptural purpose and basis for ordination. Then, in accordance with examples provided in the Word of God,4 members of the ministry and elders lay their hands on the minister, and pray together for divine anointing upon him or her.5 Those who are present join in prayer that God’s blessing will rest upon the life and service of the one being ordained.
We believe that it is the Holy Spirit who confers authority and power for ministry, rather than those who participate in the ordination ceremony. No particular person or group of individuals is essential to the ordination process; it can be done by any minister or ministers who have been granted permission to do so by the leadership of the Apostolic Faith organization.
Installation Services
Installation is similar to ordination in that it is a public ceremony by which leaders in the Apostolic Faith organization appoint a minister to a designated leadership role in our work. The main difference is that an installation does not include legally-issued credentials or certification; rather, it represents a corporate appointment or designation within the organizational structure of the Apostolic Faith. Often, installation appointments relate to supervision of geographic districts where our churches are located, or serving on a Board of Trustees.
In some countries or regions of the Apostolic Faith work, installation services are held for pastors, though this is not required when a minister assumes a pastoral role. At the headquarters church, installation services relate specifically to the appointment of District Superintendents.
The service itself is generally conducted much like an ordination, by the laying on of hands by qualified ministers and elders.
In the United States, the credentials and authorization of both ordained and installed pastors can be revoked at any time by the Superintendent General if the minister’s faith and practice fail to align to the Gospel of Christ, or cease to be in accordance with the doctrines, constitution, and bylaws of the Apostolic Faith organization. In countries outside of the United States, the District Superintendent is authorized to do this.
1 See Acts 1:21-26; 6:1-6; 13:2-3.
2 See the topic Ministerial Credentials and Ordination for more information on this subject.
3 In some cases, individuals in our work have assumed the role of pastor because a sudden vacancy in the pastoral ranks necessitated immediate placement of a minister in a particular location. In those cases, unless the pastoral assignment is designated as being only temporary, the acting pastor may be ordained at a time of the District Superintendent’s choosing. During the interim, he is allowed to perform all of the functions of a pastor except those for which the State requires an ordained minister.
4 See 1 Timothy 4:14 and 2 Timothy 1:6.
5 In light of the Biblical role of women in the church, the Apostolic Faith organization makes no distinction between men and women in the work of the ministry. Godly women who give evidence of the call of God upon their lives, and who qualify spiritually, are accorded the same privileges as men to labor in the ministry. See the topic Women Preachers for more information on this subject.
MINISTERS MEETINGS are regularly scheduled events in the Apostolic Faith organization. At these sessions, those who serve as ministers and pastors in our work gather to study topics relevant to our ministerial responsibilities, and to hone our abilities through structured training, that we may be “able ministers of the new testament” (2 Corinthians 3:6).
At the headquarters church in Portland, ministers meetings are held every year during the spring special meetings and the summer camp meeting. All ministers and pastors, both active and retired, are encouraged to attend. These times remind us that we are not serving in isolation, no matter what our geographic location or proximity to other Apostolic Faith churches. Rather, we are part of a divinely ordained and God-commissioned group, and we approach the responsibilities of our calling shoulder to shoulder with fellow ministers from around the world. As we share plans and goals and learn together, we come away feeling better equipped and inspired to putting our best efforts into moving the Gospel forward.<sup>1<sup>
In addition to the sessions held during special meetings and camp meeting, the ministerial staff in Portland meets from time to time throughout the year. Ministers meetings are also held during regional camp meetings and at district meetings, and should be held in individual churches where there are several on the local ministerial staff. Even if there are only two or three ministers at a given location, it is a good plan to meet occasionally to discuss ideas, plans, and details of the work.
Godly counsel is of particular benefit to those of us in the ministry. We need one another! Often the issues which face us cannot be shared with our families or the flock of God, but Scripture records numerous examples of spiritual leaders who conferred with each other regarding matters affecting the church. For example, the disciples discussed with elders of the early church the appointment of deacons to care for the widows (Acts 6), the prophets and teachers at Antioch sought God’s direction together until the Spirit revealed that Barnabas and Saul were to be sent out as missionaries (Acts 13), and the apostles and elders in Jerusalem came together to confer about the danger of reverting to the law of Moses (Acts 15).
All of us can learn from the experiences of others. When we face challenges in our work for the Lord, those challenges are not unique—very likely some of our peers have been through similar circumstances. Older ministers can offer insights and perspective based upon years of experience in the Gospel. Proverbs 27:17 tells us that “Iron sharpens iron,” and the guidance and advice of seasoned Gospel veterans is an invaluable resource. Ministers meetings are one venue where we can tap into that experience.
The ministers meetings held in Portland during special meetings and camp meeting have an annual theme. Over the years, these themes have included: Higher Ground, Sharing God’s Love, Follow Me, Hold the Fort, America’s Mission Field, Lessons in Leadership, The Art of Preaching, God Gave the Increase, and Equipped to Serve. Individual sessions under these headings have developed topics such as evangelism, helping troubled people, marriage and family issues, financial planning, enduring hardness, ministerial protocol, holding funerals, and a wide range of other topics. Various ministers are selected to act as facilitators/speakers for the sessions. In many cases, handouts and topic summaries are distributed to attendees. Transcripts and videos of these sessions are posted on the minister’s page of the website at www.apostolicfaith.org.
In conclusion, the benefit of gathering together as ministers is much more than information shared or techniques we learn. An additional benefit comes in the cultivating of our unity of purpose. We are persuaded that this work has a unique calling in the world, and that the teachings and way of life the Latter Rain Gospel advocates are relevant today. Ministers meetings help us to keep moving forward with a unified purpose. Unity is not a goal that can be achieved once and then relegated to the sidelines for a number of years. It requires a constant process of communicating, adapting, evaluating, and learning. To walk in unity, we must have a shared understanding of how we operate, and ministers meetings are one of the ways we achieve this.
<sup2>1<sup2> For more information regarding interaction between pastors and ministers, see the section of this manual titled Relationships with Other Ministers.
THOSE OF US who serve as pastors in the Apostolic Faith organization occasionally hold meetings specifically for the people of God who are part of our church. We refer to these gatherings as “Workers Meetings.” At times, we open such meetings to all who are involved in any capacity in the work of the Lord. In other circumstances, we invite only a particular group, such as the ushers, Sunday school teachers, or musicians. While our workers meetings may include instruction and challenge, our goal always should be to uplift, appreciate, and inspire our companions in ministry, remembering that we are all “labourers together with God” (1 Corinthians 3:9).<sup>1<sup>
Workers meetings are held for a variety of purposes.
Plan. When the local church undertakes a construction project, seasonal program, or community outreach, planning must occur. We often gather small groups of individuals from the church family who have appropriate skills or backgrounds, and work with them to establish direction, discuss implementation, assign tasks, and track progress, for Scripture tells us, “Without counsel purposes are disappointed: but in the multitude of counselors they are established” (Proverbs 15:22).
Through the years, workers meetings have sometimes been held to discuss the purchase of a piece of property, securing of a different facility, refurbishing the sanctuary, or other business matters. We recommend using ordinance meetings as a time to accomplish this.
Inform. Those who are involved in the work obviously have an interest in the forward movement of the Gospel, so it is appropriate to bring them up-to-date occasionally on what has been happening in other locations around the world. Presentations related to a newly-emerging branch of the international work, the outreach at headquarters, or a particular missionary trip goal has proved to be a blessing and inspiration to the people of God. We have found that the more the people of God are informed about a particular outreach, the more wholeheartedly they will support it.
Encourage. Challenges come to every congregation. In such times, we may feel a need to gather those who carry the burden of the work and do what we can to encourage hearts. There are many Scriptural precedents for this. When the Children of Israel faced the Red Sea, Moses reassured them, “Fear ye not, stand still, and see the salvation of the Lord” (Exodus 14:13). On the eve of crossing over into Canaan, Joshua encouraged the people that God “will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites” (Joshua 3:10). The Apostle Paul’s letters often included words of support to his fellow workers. Encouragement has strengthened many an individual and group to overcome hard places.
Equip. As pastors, we have a responsibility to facilitate the efforts of the workers in the church. Meetings with groups such as Sunday school teachers, custodial staff, greeters, and musicians will help us understand their challenges and respond to their needs as God directs. In the spiritual realm, workers meetings offer a setting where we can teach and equip those involved in the work to be good altar workers, to give a strong testimony, to be friendly and welcoming to visitors, and other “family matters” of this nature.
Admonish. The New Testament is full of admonitions given by the Apostles to various groups in the Early Church. Peter taught, “All of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble” (1 Peter 5:5). Paul exhorted believers in Philippi to “stand fast in one spirit, with one mind striving together for the faith of the gospel” (Philippians 1:27), and instructed the Ephesian church to “keep the unity of the Spirit in the bond of peace” (Ephesians 4:3). We too have a charge to “reprove, rebuke, exhort with all longsuffering and doctrine” (2 Timothy 4:2). Admonitions given in a group setting may eliminate the necessity of dealing personally with challenges that could otherwise come up. It will also band the workers together as a united force for God, and in unity there is strength.
Warn. There may be times when, as shepherds of the flock, we must identify errors that could threaten the spiritual well-being of our congregations. Paul cautioned the elders at Ephesus, declaring that after his departure “grievous wolves [shall] enter in among you, not sparing the flock. Also, of your own selves shall men arise…” (Acts 20:29-30). Like Paul, we must warn the people of God about harmful influences that can come from both outside and inside the church. Workers meetings traditionally have been the place where this is done, as such matters are best handled when only the family of God is present.
In conclusion, laboring together in the church with the saints of God requires unity, cooperation, and commitment to a common purpose. Workers meetings are one way we can cultivate these attributes, and thus influence God’s people to continue to move forward in alignment with God’s purposes for our organization.
<sup2>1<sup2> For more about our connection with those in our congregations, see the topic Relationship with Workers in the Church in this manual.
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