Introduction
We are in a study of biblical prophecy. In this study we are seeking an answer to one question: Will Christians go through the tribulation period? We have laid three essential foundational concepts in the previous two messages. The diversity on the way Christians understand biblical prophecy is immense. This is partially due to the complexity of the subject and the challenges in understanding the vast volume of material involved. But it is also due to the different methods of interpretation being used in the process. We briefly discussed the two primary methods of interpretation: allegorical and literal. In our first message we found the literal method to be more reliable and objective than the allegorical method.
Last week we analyzed Daniel 9:24-27 in detail. That is the key passage that tells us the tribulation period will last for seven years. That seven-year period will begin with the Antichrist signing a peace treaty with Israel which he will break in the middle of the seven-year period. For hundreds of years such a treaty seemed impossible since there was no nation of Israel that could sign the agreement. But in our generation Israel became a nation in 1948, and with that the possibility of a literal fulfillment became a reality before our eyes. Daniel 9:27 predicted this treaty thousands of years ago.
The book of Revelation expands our understanding of that seven-year period prophesied in Daniel 9:27. It is the most extensive document of Bible prophecy in the New Testament. The way we interpret that book significantly affects our understanding of Bible prophecy. For that reason I want to quickly share with you the four basic approaches to INTERPRETING the book of REVELATION.
(1) One is the preterist approach. This approach sees most of the prophecies in Revelation as already fulfilled during the first century. In order to support this approach, one must reject the generally accepted timeframe in which John wrote Revelation. For good reason most scholars date the writing of Revelation to be about 95 A.D. Since preterists see in Revelation a prediction of the destruction of Jerusalem in 70 A.D., they argue a date for this book to be before 70 A.D. Without that earlier date, their approach breaks down. However, the evidence for the latter date is overwhelming.i
(2) The historicists believe Revelation is “describing a long chain of events from Patmos to the end of history.” They emphasize Revelation as a prediction of major events in church history to the present time. It takes a lot of allegorical interpretation to support this approach.
(3) The idealists view the book “as symbolic pictures of timeless truths.” They do not try to connect the message with any particular reference to time. They see it as depicting the “ongoing struggle between good and evil.” This approach also relies heavily on the allegorical method of interpretation.
(4) We are in the futurist camp. We interpret most of Revelation 4-22 as prophecy to be fulfilled in the future.
Of course, there are many variations within each of these camps. And some even add a fifth school of thought: the eclectics who combine pieces from the four major approaches.ii Whatever approach an interpreter takes to the book of Revelation is typically consistent with the way he or she is approaching biblical prophecy in general.iii
With the internet and the increased availability of viewpoints on Bible prophecy, it is more important for believers to understand what I have just shared than it used to be. In the past, believers were almost exclusively taught doctrine by the church they attended. They did not access the other approaches. The negative side of that was that they did not get their thinking challenged by other theories. But the positive side was they did not encounter the possible confusion inherent in hearing a little from one school of thought, then a little from another, then trying to make sense of it all. You need to know at least the basic approaches you are encountering if you’re searching these things out on the internet.
Back to our central question: Will Christians go through the tribulation period. There are three different theories held by futurists as to when the rapture will occur in relationship to the tribulation period: (1) The Pre-tribulation position is that Christians will be raptured before that period begins. (2) The Mid-tribulation theory is that the rapture will occur at midpoint in the seven-year period. (3) The Post-tribulation position, as the name implies, expects the rapture to occur at the end of the tribulation period.
Before critiquing each of those positions, we want to consider a variation that is perhaps exclusively associated with the Pre-tribulation theory. And that is a PARTIAL RAPTURE position. It is also called the Split rapture theory. The position in this camp is that some of the church will be raptured before the tribulation period begins, and the rest will go through the tribulation period. Those who are ready will be raptured and will not have to go through the tribulation period. God will use the tribulation period to refine those who were not ready. Among others, the godly Englishman Austin Sparks held this view.
I. First consider with me the STRENGTHS OF THIS POSITION.
It notably supported by the many New Testament exhortations to be ready for the Lord’s coming. This is an important theme in the Bible, and some of the passage do imply a consequence of not being prepared. Here are a few passages where we find this.
In Luke 21 Jesus gave a lengthy prophetic teaching. In verses 34-36 He said to His followers, “But take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life, and that Day come on you unexpectedly. 35 For it will come as a snare on all those who dwell on the face of the whole earth. 36 Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man.”iv The gravity of this warning is obvious. Anytime Jesus says, “Take heed to yourselves” we should pay attention. It’s a foolish thing to take lightly what He says following such an altert. The warning is against preoccupation with other things, rather than seeking first the kingdom of God.v The warning is that something is coming that will be “a snare on all those who dwell on the face of the whole earth.” Notice this warning is not just about Judea. This will affect “all those who dwell on the face of the whole earth.”
So, what did Jesus say to do?
(1) Take heed to yourselves: pay attention to your spiritual condition. “Above all else, guard your heart . . .” (Prov. 4:23 NIV). Paul warned the Corinthians, “Examine yourselves as to whether you are in the faith. Test yourselves . . ." (2 Cor. 13:5). In his first epistle, the Apostle John gave specific tests to use in the self-examination.vi This partial rapture position alerts Christians to the importance of doing this.
(2) Jesus also says in Luke 21:36, “Watch therefore, and pray always.” There is a disciplined consistency implied in that command. The implication of Jesus’s words in that text is that if you don’t watch and pray you might not be counted worthy to escape all these things. That thought lends support to the partial rapture theory.
The words spoken by Jesus to the church at Ephesus also lends support to this position. There Jesus said to Christians, “Because you have kept My command to persevere, I also will keep you from the hour of trial which shall come upon the whole world, to test those who dwell on the earth” (Rev. 3:10). Jesus didn’t say to them, “Because you said the sinner’s prayer and got born again, I also will keep you from the hour of trial” A keeping of Christ’s command to persevere was required. It’s an argument from silence, but the implication is that if they did not persevere, then Christ would not keep them from the hour of trial. We know “the hour of trial” is not just a personal trial because Jesus defines it using the Greek article “the” (tes) hour of trial. He further identifies it as tes hour of trial “which shall come upon the whole world.” That description fits the tribulation period.
The New Testament also seems to tie the promise of the rapture to those who love His appearing—those who eagerly wait for Him.
Hebrews 9:28 is an example: “So Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation.” The phrase “To those who eagerly wait for Him” might indicate a qualification. Second Timothy 4:8 makes a similar statement. Paul says, “Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing.” In Philippians 3:20 Paul says, “For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ.” Do all those today who profess Christ “eagerly” waiting for the Savior?
The Apostle John talked about our blessed hope in 1 John 3:2 “Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.” That refers to the transformation we will experience at the rapture/resurrection of the just. Then John adds this statement in the next verse: “And everyone who has this hope in Him purifies himself, just as He is pure.” Is John saying, “everyone who has this hope in Him” SHOULD purify himself? Or is he saying something more significant. Is he saying, “everyone who has this hope in Him” DOES purify himself? The indicative present tense of the verb “purifies” (hagnizo) indicates something that does happen, not just should happen. Commenting on this verse, Martyn Loyd-Jones wrote, “He [John] does not say, he ought to purify himself, he says that he does, and therefore it becomes a very thorough test of what we truly are” (emphasis his).vii
So the partial rapture approach does recognize the biblical call to watch and be prepared for Christ’s coming.
Another strength of this position is that it recognizes the quality of the Bride of Christ. Will Christ be coming back for a Bride that loves this world, has little interest in her Bridegroom, is preoccupied with other things? Or will He come for a Bride living for Him and longing to be with Him? When we look at the church today, we are forced to ask questions like that. This position sees the Bride as being prepared to meet her Bridegroom.
Ephesians 5:27 tells us Christ will have a Bride who is glorious “not having spot or wrinkle or any such thing, but that she should be holy and without blemish.” It hard to see lukewarm, half-hearted, compromising Christians in that light. We get another view of the Bride in Revelation 19 that confirms this description. Verse 7 says, “the marriage of the Lamb has come, and His wife has made herself ready.” The phrase “has made herself ready” implies some responsibility on her part. Verse 8 goes on to say, “And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints.” She is beautifully arrayed “in fine linen, clean and bright.” That attire is defined as “the righteous acts of the saints.” This is not referring to the imputed righteousness of Christ that Christians receive in their initial experience when justified by faith. It is referring to the outworking of that. It is referring to righteous works that have been done by the Bride of Christ. Paul exhorted the church at Philippi to: “. . . work out your own salvation with fear and trembling; 13 for it is God who works in you both to will and to do for His good pleasure” (Phil. 2:12-13). The sanctification in that passage is not possible unless God is working in a person “to will and to do for His good pleasure.” However, there is a responsibility for the believer to work that inner grace out into godly behavior—righteous acts.
Titus 2 says the grace of God teaches us to deny ungodliness and worldly lusts and to “live soberly, righteously, and godly in the present age, 13 looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ.” The description of the Bride in Ephesians 5:27 and Revelation 19:8 seems to indicate a Bride who is obedient to that command. Titus 2:14 says Christ’s purpose in His first advent was not just to save us from hell but to “redeem us from every lawless deed and purify for Himself His own special people, zealous for good works.”viii The Bride we see in the New Testament is clothed in those good works. This partial rapture position does recognize the importance of those good works.
Years ago, I attended a church that, not only believed in a split-rapture, but took great pride in the revelation. Since most Evangelical churches in the area held to a traditional pre-tribulation stance, we felt like this revelation set us a notch above others. Of course, we were sure that we would go up, as the Bride, in the rapture while many other Christians would not make it. Our problem was not so much the doctrine itself. I cannot tell you with certainty that this position is wrong. The problem was not with the teaching itself. The problem was the spirit in which it was held and defended. Behind our assertion of this partial rapture interpretation was spiritual pride! Anytime an individual, a church, or a movement becomes prideful of its “superior” knowledge, that person, church, or movement is in trouble. Even if they’re right doctrinally, they’re in trouble.
After 40 plus years of ministry, I have come to this conclusion: nothing is more destructive that spiritual pride! Deception accompanies spiritual pride. And when a person is full of pride and deceived by the devil, it gets very difficult to help them. They cannot hear correction. They cannot hear reason. They’re busy trying to straighten everybody else out. Because of pride Lucifer fell. Because of spiritual pride, the scribes and Pharisees rejected Christ and orchestrated His crucifixion. They knew a lot of Scripture; but they did not maintain a biblical humility before God and other people.
It would be nice if I could teach you which position on the timing of the rapture is correct and back it up with the Bible. But far more beneficial is teaching you to maintain a humble spirit. “He has shown you, O man, what is good; And what does the Lord require of you But to do justly, To love mercy, And to walk humbly with your God?” (Micah 6:8). That is a weightier issue that exactly when and how the rapture occurs.ix Whatever your position on when the rapture occurs, are you walking humbly with your God and with your fellow believers? Are you esteeming other better than yourself (Phil. 2:3)?
God let Paul go through all kinds of suffering with the goal of protecting him from spiritual pride. When Paul asked God to remove his awful thorn in the flesh, God’s answer was essentially, “No, I’ll give you grace to bear it; but I won’t remove it because I am using it to protect you.” Paul got that revelation because in 2 Corinthians 12:7 he wrote, “And lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to me, a messenger of Satan to buffet me, lest I be exalted above measure.”
Knowledge and revelation tend to puff us up.x That’s why a purely academic study of the word without applying its exhortations to our lives is spiritually dangerous endeavor. That’s one reason brilliant theologians get deceived while studying the Bible. We must continually humble ourselves under the mighty hand of God. It’s a humbling thing to live the message out because we often come short of the perfection we are pursuing (Rom. 3:23). God allows trials and tribulation to come into our lives, just as He did in Paul’s life, to remind us of our dependence on Him.
Whenever you see a group with a “pet doctrine”—a doctrine that is central to their identity and in their own eyes sets them above the other Christians, watch out!xi In the past some my fellow Pentecostals got that kind of attitude about their baptism in the Holy Spirit. They were right about the doctrine, but wrong in their attitude about it. They were condescending in the way they were communicated it to others. As a result, many people who would have benefited from the revelation were put off by the arrogance and never entered into the baptism of the Holy Spirit. That was a net loss for the kingdom of God. We want to be right about our doctrine, but we must maintain a right spirit in our pursuit of knowledge. The devil has all kinds of tricks up his sleeve. And his most lethal weapon is spiritual pride.
The pastor of that church was a gifted Bible teacher. He taught the partial rapture theory because that was what he was taught in Bible school. But over the years he diligently searched the scriptures on this subject. Out of those studies he concluded that the rapture included the whole church, not just part of the church. To his credit, he had the courage to follow his convictions and teach the church some of the problems in this split rapture position. Regardless of which theory is correct, he led the congregation out of that prideful attitude of heart and the church grew as a result of that. Whatever position you embrace concerning the rapture, maintain a humble, teachable spirit.
II. We will now consider some of the PROBLEMS WITH THE PARTIAL RAPTURE POSITION.
(1) It fails to recognize the fundamental qualification of believers through faith in Christ’s death and resurrection. We are not accepted based on our good works. We are “accepted in the Beloved [in Christ]” (Eph. 1:6). Our justification rests on what Christ did in our behalf. Romans 8:30 says, “Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.” 1 Corinthians 15 and 1 Thessalonians 4 tie the rapture with the resurrection of the just. That’s when our glorification happens. Paul concluded Romans 8:30 with this statement: “whom He justified, these He also glorified.” Being justified by faith is the qualification for glorification. Our resurrection is guaranteed by His resurrection. It’s problematic to make the timing of the resurrection dependent on good works, and it is problematic to do that with the rapture since they occur together.
(2) With a partial rapture one is left with questions about the resurrection of dead believers. Logically, only the good ones would be resurrected as well. But Paul specifically says in in 1 Thessalonians 4:14, “God will bring with Jesus those who have fallen asleep in him” (NIV). There is no works qualification is given except that they “have fallen asleep in him.” Additionally, 1 Corinthians 15:51 says, “Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed.” Paul’s language there would include ALL believers.
(3) The partial rapture divides the Body of Christ. That seems to violate the unity of the Body taught in Ephesians 4:1-13 and 1 Corinthians 12:12-13. Ephesians 4:4 says, “There is one body and one Spirit, just as you were called in one hope of your calling.” I have the same blessed hope as all my brothers and sisters in Christ have. There is one body . . . one hope. In conjunction with that statement, God tells us to endeavor “to keep the unity of the Spirit in the bond of peace.” It seems strange that He would break that unity which He has told us to diligently guard. It is even more problematic that He would divide the Body at the most glorious, climatic moment. On the
day of the rapture we will rejoice that all of us are there with Him. On that day Christ will rejoice that all of us are there with Him.
(4) The split rapture position leaves God’s program with the church only partially fulfilled as He renews His program with Israel. It is not impossible that God would do that; but it is less likely. It raises difficult questions. For example, during the overlap is there still neither Jew nor gentile (Gal. 3:28)? How do we reconcile the trigger event of “the fullness of the Gentiles” (Rom. 11:25) with the partial rapture position? In the tribulation period God will have restarted the 70-week prophetic clock for Israel. The partial rapture theory contends that He almost finished the church age. Will this age end in that way? Possibly, but it will more likely be a complete work instead.
(5) The partial rapture theory seems to confuse the rewards Christians receive at the Judgment Seat of Christ with the privilege of the rapture/resurrection. Paul says in 2 Corinthians 5:9-10, “Therefore we make it our aim, whether present or absent, to be well pleasing to Him. 10 For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad.” The word “all” in verse ten implies a unity of the whole church. Rather than making the rapture, and by extension the resurrection, a reward, it is more reasonable to see the Judgment Seat of Christ as the occasion when rewards are given.
While there are some strengths in the partial rapture position, the weight of the evidence is against it. It is much more likely the whole church will be raptured at the same time.
III. Before concluding we need further analysis of
the DISTINCTION BETWEEN THOSE RAPTURED AND THOSE LEFT BEHIND.
To its credit, the split rapture theory recognizes a problem with people living ungodly lives and being caught up in the rapture as part of the Bride of Christ. It offers a rationale to explain how Christ’s Bride will be pure, honorable, and holy. If we don’t accept that explanation, then we need to account for how that problem is to be resolved.
The problem begins here: In our culture anyone who makes a profession of Christ is recognized as a Christian. Yet Jesus said, “Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven” (Matt. 7:21). There are many people today who say to Christ, “Lord, Lord,” but they do not do the will of the Father. They are professors of the faith, but not possessors of the faith.
James insisted that true faith would be demonstrated by one’s lifestyle—by the way the person lives (James 2:19-20). The Apostle John wrote, “Little children, let no one deceive you. He who practices righteousness is righteous, just as He is righteous” (1 John 3:7). A Christian is not verified by having his name on the church membership role or performing a religious ritual. You know he is really a Christian because he “practices righteousness.” Practicing righteousness does not make him a Christian. It demonstrates that he is one. John also said, “If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth” (1 John 1:6). In that verse, walking is used as a metaphor of the way a person lives. There are a lot of people in the visible church who “say” they have fellowship with Christ,” but they “walk in darkness.” Those people will not go up in the rapture.
In 1 Corinthians 6:9-10 Paul wrote, “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, 10 nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God.” People who live like that won’t just miss the rapture. They will miss heaven altogether unless they repent. They will not have delayed rewards; they will have their part in the lake of fire.
We’ve made the narrow gate broad, then called those living ungodly lives “carnal” Christians. We’ve made the difficult path of self-denial into a pursuit of the American dream, then adapted our theology to it. When we view people living ungodly lives as Christians, then it is difficult to see the whole group as the Bride of Christ.
But in the Parable of the Wheat and Tares Jesus made a distinction between two groups of people in the visible church. And He said the two groups would grow up together until the end. In that parable the tares are burned in the fire. That is imagery generally associated with unsaved people. The tares are characterized as “those who practice lawlessness.” And the warning is “There will be wailing and gnashing of teeth.” All that sounds more severe than a delay of heavenly rewards for the immature, carnal Christian. The parable is telling us that tares (people who are not regenerated) will be in the visible church along with true believers until the end of the age (Matt. 13:36-43). When we look at the visible church today, we are seeing wheat and tares. We are seeing people living in darkness and people living in the light. Only part of those people will be raptured. Only the genuine followers of Christ will be caught up to be with the Lord.xii
The perseverance and eagerness for the coming of the Lord that we quoted earlier in support of the partial rapture theory may be descriptions of true believers in contrast to mere professors of the faith. The whole “visible” church will not be raptured. Only true believers will be raptured. And they may be people who fit the description in those passages. They may be those who love His appearing and are eagerly awaiting His return. They are exhorted to maintain that attitude, but it is characteristic of true believers.
The partial rapture position is often supported with the Parable of the Ten Virgins. But we know the foolish virgins are not Christians by the answer the Lord gives them when they ask Him to open the door to them. “But he answered and said, 'Assuredly, I say to you, I do not know you’” (Matt. 25:12). The Lord knows those who are truly His. In John 10:14 He said, “I am the good shepherd; and I know My sheep, and am known by My own.” 2 Timothy 2:19 says, “Nevertheless the solid foundation of God stands, having this seal: ‘The Lord knows those who are His. . . .’” These foolish virgins are not carnal Christians.xiii These are people who do not really know the Lord.
I wonder how many people we think are carnal Christians are in fact not Christians at all. That’s a difficult thought to consider, but we can’t ignore the possibility. We need to help those people make their calling and election sure (2 Pet. 1:10). We need to preach the word in such a way that if they are not saved, they will get saved. One of the greatest harvest fields on earth today is the visible church in America. The people I have led to the Lord this year have been church people who had never been born again. One had been in church for decades. May God help us to reach that great harvest.
If you do not have an assurance in your heart that Christ is your Lord and Savior, seek Him until you get that assurance. Get people of faith to pray with you. We will pray with you because God’s spirit will bear with your spirit when you have been born of the Spirit (Rom. 8:16).
Let’s pray. Father, I pray that everyone hearing this message will have the inner assurance that they belong to You. If there are those who do not know You, draw them by your Spirit. Open their hearts to Your grace. Grant them repentance. May they experience your transforming love and grace. If there are those who simply need to come into the assurance of faith, lead them into that assurance.xiv Lead them to those who can help them understand your promises in Scripture. Stir all of us to eagerly wait for your coming. Even so come Lord Jesus. Amen.xv
ENDNOTES:
i Donald Guthrie, New Testament Introduction, rev. ed. (Downers Grove, IL: InterVarsity Press, 1990) 948-962.
ii Barker, Kenneth L., ed., The NIV Study Bible, 1985 (Grand Rapids: Zondervan, 1995) s. v. “Introduction Revelations” by Robert Mounce and David O’Brian. Donald Burdick, 1923; Leon Morris, The Revelation of St. John, The Tyndale New Testament Commentaries, R. Tasker, gen. ed. (Grand Rapids: Eerdmans Publishing Company, 1981) 16-19; “5 approaches to interpreting Revelation,” Zondervan Academic. Accessed 12-24-20 at 7 Tips for Understanding Revelation | Zondervan Academic; George Ladd, A Theology of the New Testament, (Grand Rapids: Eerdmans, 1974) rev. ed., 1993, 671-675.
iii While we do not question the sincerity of those who hold the other views, we believe the weight of biblical evidence supports the futurist approach. Evaluating the strengths and weaknesses of each approach is beyond the scope of this study.
iv All Scripture quotes, unless indicated otherwise, are from the New King James Version. This emphasis on watchfulness is also recorded in Matthew 24:36-44 and Mark 13:32-37).
v Cf. Prov. 6:33.
vi Cf. Richard W. Tow, Authentic Christianity: Studies in 1 John (Bloomington, IN: Westbow Press, 2019).
vii Martyn Loyd–Jones, Life in Christ: Studies in 1 John (Wheaton, IL: Crossway, 2002) 297.
viii The prediction in Matthew 1:21was “you shall call His name Jesus, for He will save His people from their sins."
ix Cf. Matt. 23:23.
x Paul says in 1 Cor. 8:1 that knowledge puffs up. Then in the next verse he makes this comment about people who are in that prideful state: “And if anyone thinks that he knows anything, he knows nothing yet as he ought to know.” After exhorting toward a submissive humility in 1 Timothy 6:1-2, Paul characterizes those who would teach otherwise with these words: “he is proud, knowing nothing, but is obsessed with disputes and arguments over words . . .” (verse 6).
xi The central message of the New Testament is Christ and Him crucified (1 Cor. 2:2). There are many important truths peripheral to that center that need to be taught. But we must not let any of them take that central place.
xii There have been dramatic changes during 2020. Should the falling away that we are seeing in those turning from “the faith” to “Progressive Christianity” continue, the distinction between wheat and tares may become more evident. Additionally, if persecution of the church intensifies, the American church may look very different in the future—perhaps more like the church in China. A refined, persecuted church tends to look more like the Bride of Christ that we see in Scripture than an affluent, self-indulgent church. The partial rapture theory offers an explanation for Christ coming for a praying people eagerly awaiting His return. But we don’t know when the rapture will occur, and we don’t know what the visible church will look like when He returns.
xiii My stance here may be a bit overstated since parables are stories designed to make one point and the details may not be solid ground for building doctrine. Nevertheless, the harshness of the answer and the seriousness of Christ’s point in this parable seems to support my position. The point being made is stated Matt 25:13: “Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming.”
xiv 1 John 5:13: “These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God.”
xv Cf. Rev. 22:20.
