Series Code: TPP
Program Code: TPP000009A
00:10 Well, hello, everybody.
00:13 It's good to have you back for presentation number nine
00:18 in our series, The Great Prophetic Panorama.
00:23 And in our study today we are going to
00:26 take a look at Matthew 24:40-41.
00:31 Of course, we'll be looking at many other verses.
00:33 But before we read these two verses,
00:36 we want to begin with a word of prayer.
00:39 So I invite you to bow your heads
00:40 reverently as we pray.
00:42 Father in heaven, we thank You
00:43 for the privilege of being here.
00:45 We ask for the presence of Your Holy Spirit
00:47 as we study these two verses
00:49 that I believe have been misunderstood.
00:52 Give us divine wisdom to understand
00:56 and to prepare for the great things
00:58 that are soon to take place.
01:00 And we thank You for hearing our prayer,
01:01 for we ask it in Jesus name, amen.
01:06 A few years ago,
01:09 the "Left Behind" series came out.
01:13 This series, I believe it was 12 volumes,
01:17 sold over 80 million copies,
01:20 and was on the New York Times bestseller list
01:23 for many, many months.
01:26 Now the title for the "Left Behind" series
01:29 actually comes from the two verses
01:31 that I'm going to read now.
01:35 Matthew 24:40-41.
01:40 It says there,
01:43 "Then two men will be in the field.
01:47 One will be taken and the other left.
01:52 Two women will be grinding at the mill.
01:56 One will be taken and the other left."
02:01 So basically,
02:03 the idea that dispensationalists have
02:06 is that these verses are teaching us
02:09 that when Jesus comes and by the way,
02:11 the previous context,
02:13 verses 37-39 refers to as it was in the days of Noah,
02:17 so also will it be
02:18 at the coming of the Son of Man.
02:20 They believe that those who are taken
02:23 are the ones who are taken to heaven
02:25 at the rapture of the church seven years before
02:28 the glorious coming of Christ.
02:30 And those who are left are the ones
02:33 who are left behind.
02:35 They are not raptured to heaven.
02:37 Now Seventh-day Adventist generally believe
02:42 that the ones who are taken
02:44 are the ones who go to heaven.
02:47 And the ones that are left are the ones that are,
02:50 that stay here dead during the millennium.
02:53 So we don't disagree with futurists
02:57 about that particular detail.
02:59 Both of us believe that the taken ones
03:01 are the ones that go to heaven and the ones that are left
03:04 are the ones that are left behind.
03:07 But I sustain that perhaps both groups
03:11 are not exactly correct.
03:14 Because I believe and I think that
03:16 we're going to take a very close look at this
03:18 and we're gonna reach this conclusion
03:21 that the ones who are taken and the ones who are destroyed
03:24 when Jesus comes.
03:26 And the ones who are left
03:29 are the ones who remain alive when Jesus comes.
03:33 Now you're probably wondering, you're saying,
03:35 how in the world can that be possible?
03:38 Well, we need to take a close look at it,
03:39 we need to study the meanings of words,
03:41 we need to study the immediate context,
03:44 we need to study the broader context.
03:47 Now let's notice what the text does not say.
03:51 Matthew 24:40-41 does not say,
03:55 "One will be taken with Jesus to heaven
03:58 and the other will be left behind on Earth,"
04:01 that's an assumption.
04:04 The text simply says that one will be taken
04:08 and the other will be left.
04:12 Now we need to look at the context,
04:14 the immediate context of these two verses
04:17 in order to understand the time to which these verses,
04:21 Matthew 24:40-41 are referring.
04:25 Now you'll notice there
04:27 in Matthew 24:40-41,
04:32 actually at the beginning of verse 40,
04:35 there's a very important little word that is used.
04:38 "Then, two men will be in the field."
04:43 Now that word then is a very important word.
04:47 It is used repeatedly in Matthew 24
04:51 to refer to sequential events.
04:54 In other words, events that transpire
04:56 in chronological order.
04:59 Matthew 24 says, "Then this, then this, then this."
05:04 The Greek word is the word tote,
05:07 which refers to a sequence of chronological events.
05:11 So there's a connection between verses 37-39
05:16 and verses 40-41.
05:18 Verses 40-41 take place after the events
05:24 or at the time of the events of verses 37-39.
05:30 Now you'll notice that verses 37-39
05:33 are actually referring to
05:35 what occurred at the flood.
05:37 That's the context of these two verses,
05:39 the immediate context.
05:41 So let's read Matthew 24:37-39.
05:45 Matthew 24:37-39.
05:49 "But as the days of Noah were,
05:52 so also will the coming
05:56 of the Son of Man be."
05:57 Is there gonna be a similarity between
05:58 what happened at the flood and what happens
06:00 in relationships to Christ Coming?
06:02 Absolutely, because it says clearly,
06:05 "So also will be the coming of the Son of Man."
06:09 Then verse 38 says,
06:11 "For as in the days before the flood,
06:14 they were eating and drinking,
06:16 marrying and giving in marriage."
06:19 And now this is a very important point.
06:21 "Until the day that Noah entered the ark."
06:26 So the first point of time that is marked by the word
06:28 until is until Noah entered the ark.
06:33 And then it says, "And did not know,"
06:35 that is those who are outside the ark,
06:38 "Did not know until the flood came
06:42 and took them all away,
06:44 so also
06:47 will the coming of the Son of Man be."
06:51 So that word until is used twice.
06:54 The first until is when Noah and his family entered the ark.
07:00 The second until is when it began to rain
07:03 and the wicked were destroyed.
07:05 Now was there a time period between those two points?
07:10 Was there a time period between when they entered the ark
07:13 and the door closed?
07:14 And when the destruction came, when it began to rain,
07:17 was there a period?
07:18 Yes. How many days?
07:20 Seven days between the time that the door closed
07:24 and the time that it began to rain.
07:27 Now did those outside the ark know that they were lost
07:32 during that period?
07:34 No, they did not know that they were lost.
07:38 But the decision had already been made
07:40 when the door of the ark closed.
07:42 When did they find out that they were lost?
07:45 When it began to rain and they were all destroyed.
07:49 So in other words, when the door closes,
07:51 they're caught by surprise even though they don't know it.
07:55 But when it starts to rain, that's the second surprise.
07:58 But at that surprise, they know it.
08:00 Are you with me or not?
08:02 Now this is very important.
08:03 And Jesus says, "This is the way it's gonna be
08:06 in relationship to My Second Coming."
08:08 So is it just possible that the door of probation
08:11 is gonna close for the world before the destruction comes,
08:16 and the wicked will be totally unaware
08:18 that they're lost before the destruction comes?
08:22 That's what Jesus is saying.
08:24 Because He's saying, as it was in the days of Noah
08:27 saw also the coming of the Son of Man be.
08:30 And by the way, it's very important
08:31 to remember that when the flood came,
08:34 actually, when the door closed, there were only two groups,
08:37 those inside the ark and those outside.
08:40 And when destruction came, there were only two groups,
08:44 those who were left and saved and those who were destroyed.
08:48 It doesn't fit the rapture idea.
08:50 Because the rapture idea is that
08:52 when Jesus comes at the rapture,
08:55 He's gonna rapture those who are ready to go to heaven,
08:59 some of the people on earth will be destroyed
09:02 when He comes,
09:03 but there will be many people
09:05 who will be left alive on earth
09:07 during the seven years of Tribulation,
09:10 so it doesn't fit.
09:12 Because at the time of the flood,
09:13 there were only two groups,
09:14 the group that was inside the ark
09:16 that was saved and those who are outside,
09:18 all of them were wiped away.
09:20 So the idea that
09:22 this is talking about a rapture,
09:23 where you have one group that is saved,
09:25 those that are taken to heaven,
09:27 another group that are destroyed,
09:28 and another group
09:30 that wasn't ready for the rapture,
09:31 and they're gonna be remain alive.
09:33 Are you understanding what I'm saying?
09:34 The parallel does not fit.
09:37 Now another important point that we need to remember is
09:41 that in the Old Testament, there is a special word
09:45 for the flood of Noah's day.
09:47 You know, there are many words for flood
09:50 in the Old Testament.
09:51 I believe that there're nine words
09:53 that are translated flood, but there's one word
09:56 that exclusively is used for the flood of Noah's day,
09:59 the word mabbuwl.
10:01 In the New Testament, there are three words
10:04 that are translated flood.
10:05 One is the word plemmura.
10:09 The second is the word potamos,
10:12 where we get the word hippopotamus from.
10:16 Hippopotamus means, he swims underwater.
10:19 Hippo is the preposition under and potamus is water.
10:24 So you know that
10:25 the hippopotamus swims underwater,
10:28 but that word is used for flood.
10:29 But the word that is used for the flood of Noah's day
10:33 is a special word that is not used
10:34 for any other flood.
10:36 It's the word kataklusmos.
10:40 What English word do we get from the word kataklusmos?
10:43 We get the word catholicism in English.
10:47 In other words, the flood of Noah's day
10:49 was a catastrophe that destroyed everyone
10:54 that was outside the ark and they were lost
10:56 when the door closed and they didn't know
10:58 until the destruction came.
11:01 Now let's notice Luke 17:26-27.
11:04 By the way, I'm gonna read lots of verses,
11:07 you're not gonna be able to find them all
11:08 as quickly as I'm gonna mention them,
11:10 because I have them all written down.
11:11 Make sure that you just write them down
11:14 so that you can check them later.
11:16 Luke 17:26-27, tells us,
11:20 "And as it was in the days of Noah,
11:23 so it will be also in the days of the Son of Man.
11:26 They ate, they drank, they married wives,
11:29 they were given in marriage,
11:30 until the day that Noah entered the ark
11:32 and the flood came and destroyed them all."
11:35 Now do you notice that there's a little bit
11:37 of different terminology in Luke
11:39 than there is in Matthew?
11:40 In Matthew, it says that the flood took them all away.
11:45 What does that mean, the flood took them all away?
11:48 Luke interprets that as what?
11:50 Destroyed them all.
11:52 So being taken away is to be what?
11:55 Is to be destroyed.
11:57 Now in Luke 17, Jesus also used
12:00 the example of Sodom and Gomorrah.
12:02 Notice verse 28.
12:05 And we'll read through verse 30.
12:06 Luke 17:28.
12:08 "Likewise as it was also in the days of Lot.
12:12 They ate, they drank, they bought, they sold,
12:16 they planted, they built.
12:19 But on the day that Lot went out of Sodom
12:21 it rained fire and brimstone from heaven,"
12:24 and what?
12:25 "and destroyed them all.
12:30 Even so will it be in the day
12:33 when the Son of Man is revealed."
12:35 How many of those outside the ark
12:37 were destroyed by the flood?
12:42 How many of those in Sodom and Gomorrah were destroyed,
12:45 those who remain in the cities?
12:48 Or was there a certain group that was left alive
12:50 in Sodom and Gomorrah,
12:51 a certain wicked group of people?
12:54 How about a certain group of wicked people
12:55 at the time of the flood?
12:57 No. There were only two groups.
12:58 But, those who are teaching the rapture believe that
13:00 there are three groups.
13:02 There are those who are raptured to heaven,
13:04 those are the saved.
13:05 Then, there are those
13:07 who are destroyed by the plagues
13:08 and the Second Coming or the Secret Coming of Jesus
13:11 at the rapture.
13:12 But at that point, some of the people
13:15 remain alive to go
13:16 through the seven year tribulation according to them.
13:19 So the parallel simply does not fit.
13:23 Now in order to understand these verses,
13:26 Matthew 24:40-41,
13:29 we need to go back to a broader context.
13:32 We need to go back to Genesis,
13:35 because Jesus is talking about the flood in Genesis.
13:39 So we can't only go from Matthew 24:40-41
13:43 to verses 37-39.
13:45 We have to go all the way back to the original event,
13:48 to the flood in Noah's day.
13:49 Are you following me or not?
13:51 So let's go to Genesis 7:22-23,
13:55 where the teaching of Jesus comes from.
13:59 Genesis 7:22-23.
14:03 It says there, "All in whose nostrils
14:07 was the breath of the spirit of life,
14:10 all that was on the dry land, died.
14:14 So "He..."
14:15 Now notice this word, it's a word that's in Luke.
14:18 "So He destroyed all living things
14:21 that were on the face of the ground,
14:23 both man and cattle,
14:25 creeping thing and bird of the air.
14:27 They were destroyed from the earth.
14:30 Only Noah and those who were with him
14:33 in the ark remained alive."
14:36 Now those two words, "Remained alive"
14:38 is only one Hebrew word.
14:41 And almost every single version,
14:42 I'm reading from the New King James,
14:44 the King James basically uses the same word,
14:48 but the modern versions use the word left.
14:53 In other words, only Noah and those who were with him
14:57 in the ark were left.
15:00 In fact, the NIV translates
15:02 that the wicked were wiped out
15:04 and only the righteous were left.
15:06 The New American Standard Bible
15:08 translates that the wicked were blotted out
15:11 and only the righteous were left.
15:13 The Revised Standard Version translates,
15:16 the wicked were blotted out
15:17 and only the righteous were left.
15:20 The Jerusalem Bible,
15:21 which is a Roman Catholic Bible states that,
15:23 the wicked were destroyed and the righteous were left.
15:27 And the New English Bible translates that,
15:30 the wicked were wiped out and the righteous survived.
15:36 So immediately we start to discover
15:38 that those who were left
15:40 at the time of the flood were whom,
15:43 the righteous or the wicked?
15:45 The righteous.
15:47 Now you say, how's that?
15:49 Let me read you a statement from Gary Cohen,
15:52 an Old Testament scholar
15:54 about the meaning of the word left.
15:57 It's the Hebrew word shawar.
16:01 It's the word that is translated remained
16:03 in the New King James and in the King James Version,
16:06 but in most modern versions,
16:07 it's translated that only Noah and his family were left.
16:12 This is what this scholar says about the word shawar,
16:15 the word left.
16:16 "Shawar seems to be used exclusively
16:21 to indicate the static action of surviving
16:25 after an elimination process."
16:29 Are you catching the nuance?
16:32 He continues writing, "This process of elimination
16:35 may have been natural,
16:38 such as Naomi's husband died,
16:42 and she was left.
16:44 It may have a humanly caused."
16:47 A reason, which is for example,
16:50 "Behold that which is left!
16:52 Here Samuel is speaking about meat,
16:54 which was intentionally left for Saul to eat.
16:56 Or it might refer to the elimination.
17:00 That is the direct result of divine intervention.
17:04 There remained not one locust in all the coasts of Egypt,
17:09 when God blew them away.
17:11 No matter what the cause, however, shawar points to that
17:15 which remains or has survived."
17:20 So the word left in the Old Testament,
17:24 the word that is used for those who survived the flood
17:27 is the word shawar.
17:29 Now let me give you several examples
17:31 from the Old Testament of the use of shawar.
17:33 So you see, this is a remnant word.
17:36 It refers to those who remain after a catastrophe,
17:39 or a disaster, or a war, those who are left,
17:42 those who remained alive.
17:44 Exodus 24:28.
17:47 It's actually Exodus 14:28.
17:49 This is speaking about the Egyptians
17:51 that were drowned in the Red Sea.
17:53 It says, "Then the waters returned
17:55 and covered the chariots, the horsemen,
17:56 and all the army of Pharaoh
17:59 that came into the sea after them.
18:01 Not so much as one of them shawar."
18:06 Not one of them was what?
18:08 Was left, because they were all wiped out.
18:11 If anybody had survived, they would be left.
18:14 Judges 4:16.
18:16 It's talking about
18:17 the destruction of Sisera's army.
18:20 It says there, "But Barak pursued the chariots
18:23 and the army as far as Harosheth Hagoyim,
18:27 and all the army of Sisera
18:29 fell by the edge of the sword,
18:31 not a man was left."
18:35 In the days of Elijah, you're acquainted with this.
18:38 Elijah complained to the Lord.
18:40 This is in 1 Kings 19:14.
18:42 He says, "Lord, everybody has apostatized,
18:45 only I am left."
18:48 That's the word shawar.
18:50 Notice Isaiah 24:6, this is at the Second Coming.
18:55 Everybody on earth is gonna be destroyed,
18:57 but there's gonna be a remnant that will be left.
18:59 In Isaiah 24:6,
19:02 speaking about the Second Coming.
19:03 He says, "Therefore the curse has devoured the earth,
19:06 and those who dwell in it are desolate.
19:09 Therefore the inhabitants of the earth are burned,
19:12 and few men are left."
19:16 So when the destruction comes, very few will be left alive.
19:21 Notice Isaiah 4:3,
19:23 this is a very significant verse,
19:25 because it tells us that the holy ones are the ones
19:27 that are left, not the wicked.
19:29 In Isaiah 4:3, it says, "And it shall come to pass
19:35 that he who is left in Zion and remains in Jerusalem
19:41 will be called," what?
19:44 Everyone who is recorded among the living in Jerusalem."
19:48 Now those who are written in the Book of the Living,
19:50 in the Book of Life,
19:52 those are the ones that are left
19:54 and they're referred to as holy.
19:58 Let's notice one other verse that uses the word shawar.
20:01 The same word of Genesis 7:23, where it says,
20:04 "That only Noah and his family were left."
20:07 They're the remnant that survives the catastrophe.
20:11 In other words, they're left alive.
20:13 Haggai 2:3.
20:17 You see, this is talking about the moment
20:19 when the temple was built after the Babylonian captivity.
20:25 And this temple was
20:26 actually nothing like the First Temple,
20:28 like the temple that Solomon built.
20:31 And so somebody was wondering
20:33 whether there were some individuals
20:35 that had seen Solomon's temple
20:37 or the temple that Solomon built.
20:39 Haggai 2:3 has the question.
20:42 "Who is left among you who saw this temple
20:47 in its former glory?
20:49 And how do you see it now?
20:52 In comparison with it,
20:54 this is not in your eyes as nothing?"
20:58 So what does it mean when it says,
21:00 "Who is left among you, who saw this temple
21:02 in its former glory?"
21:03 It means, who's still alive,
21:05 they saw the temple that Solomon built.
21:08 So the word left that is used in the context of the flood,
21:12 Genesis 7:23, that only Noah and his family were left
21:17 or remained alive, means that the word left
21:20 does not refer to the wicked who are left behind,
21:22 it refers to the righteous who are left
21:25 after the destruction of the flood.
21:28 Are you understanding me?
21:30 Now let's notice the word left in the New Testament.
21:33 The word left in the New Testament
21:36 is the Greek word Aphiemi.
21:39 And this word is used in two senses.
21:42 First of all and very much like English by the way.
21:45 It's used, for example, to describe a person
21:49 who is leaving from one place to another.
21:51 For example, I left Hawaii for California.
21:55 The word Aphiemi is used in that sense.
21:58 But the word Aphiemi is also used
22:01 to refer to something that is left over.
22:04 For example, he ate all the apple pie
22:08 and none is left.
22:10 So the word like in English can refer to leaving
22:13 for some place or that which is left and remains.
22:17 Let me give you two verses that clearly show
22:21 what the word Aphiemi means as it relates to the verses
22:26 that we're studying.
22:27 Matthew 24:2.
22:30 Here Jesus is speaking about the destruction
22:33 of the Jerusalem temple.
22:35 It says there, "And Jesus said to them,"
22:38 speaking to his disciples.
22:40 "Do you not see all these things?
22:42 Assuredly, I say to you,
22:44 not one stone shall be left here upon another."
22:50 Are you understanding the way
22:52 that the word left is being used?
22:54 All the temple is gonna be destroyed,
22:55 there won't be even one stone left
22:58 upon another.
23:00 Another verse where this is used,
23:02 the same word Aphiemi is Mark 12:22.
23:07 Speaking about the seven men that married the same woman.
23:13 You know the case that was presented
23:14 to Christ by the Sadducees, a hypothetical case.
23:19 And so it says there, "So the seven had her
23:24 and left no offspring."
23:27 In other words, there was no offspring left,
23:29 there were no offspring alive.
23:31 So whose wife would she be in the resurrection?
23:34 That was the question.
23:35 So the word left means that which remains.
23:39 Once again in the New Testament,
23:41 just like in the Old Testament, that which is left,
23:44 that which remains, that which is still there.
23:48 Now we need to also examine the word taken
23:52 in the Old Testament.
23:54 And so let's read first of all, a statement
23:57 by an Old Testament scholar
23:59 by the name of Walter C. Kaiser.
24:02 The word that is used for
24:04 taken in the Old Testament is the word lakad.
24:08 And I'm going to read
24:09 what this Old Testament scholar,
24:11 very reputable scholar I might say,
24:14 conservative Old Testament scholar,
24:16 which is unusual.
24:18 He wrote this, and I quote,
24:20 "Most of the 121 uses of lakad deal with men
24:26 capturing or seizing towns, men, spoils,
24:31 and even a kingdom.
24:33 It is used figuratively of the entrapment of men
24:37 who are caught in snares of all sorts
24:40 laid by their enemies.
24:41 This word serves as a figure of divine judgment.
24:46 The Stone of Stumbling will cause many to stumble,
24:49 fall, be broken, be ensnared, and be captured.
24:52 When God shakes the foundations of the earth,
24:54 just prior to the Millennium, the ungodly shall be seized
24:59 in the trap as were those who drunkenly mocked
25:02 the prophet's message."
25:04 And so the word lakad means to be seized,
25:08 it means to be caught, it means to be entrapped,
25:11 it means to be taken in other words.
25:14 Now let's notice a few Old Testament
25:16 examples of the word lakad in the Book of Joshua.
25:20 I'm just gonna mention these cities,
25:23 because our time is limited
25:24 and we have so much material to cover.
25:26 In the Book of Joshua, we have several instances
25:30 where Joshua smote the cities of Canaan,
25:34 in the conquest of Canaan.
25:36 You have for example, Gezer in Joshua 10:33,
25:40 Hebron, Joshua 10:37, Debir,
25:43 where Joshua utterly destroyed all souls
25:46 and left none remaining, those by the Waters of Merom
25:50 and the inhabitants of Hazor.
25:52 All of these cities,
25:53 the Bible says were taken by Joshua.
25:55 In other words,
25:57 it deals with a military campaign
25:58 where the cities are taken
26:00 and those who live in the cities are destroyed.
26:04 Notice Joshua Chapter 8, and we'll read verses 8
26:08 and then we'll read verse 17, and 21, and 22,
26:11 because that's where the word is used.
26:13 Joshua 8:8, "And it will be,
26:18 when you have taken lakad,
26:20 when you have taken the city or conquer the city,
26:24 that you shall set the city on fire."
26:27 So when the city is taken, does that mean that
26:29 people are taken to heaven and you know,
26:32 they're gonna be alive and they're gonna be
26:35 enjoying the bliss of heaven?
26:36 Of course not.
26:38 It's a word that refers to taking a city,
26:41 to destroying a city in a military campaign.
26:43 So it says,
26:44 according to the commandment of the Lord, you shall do."
26:47 See, I've commanded you."
26:48 Verse 17, "There was not a man left,"
26:52 that's the other word shawar.
26:53 So when the city is taken, no one is what?
26:57 No one is left.
26:59 No one is shawar.
27:00 So it says, "There was not a man left in Ai or Bethel
27:04 who did not go out after Israel.
27:06 So they left the city open and pursued Israel.
27:10 Now when Joshua and all Israel
27:11 saw the ambush had taken,"
27:13 there's the word lakad again,
27:15 "the city that the smoke of the city ascended,
27:18 they turned back and struck down the men of Ai.
27:21 Then the others came out of the city against them,
27:24 so they were caught in the midst of Israel,
27:26 some on this side and some on the other side.
27:29 And they struck them down,
27:30 so that they let none of them," what?
27:33 "Remain or escape."
27:35 Who are the taken ones?
27:38 The saved or the lost?
27:40 Those that are destroyed in the city,
27:42 those that are taken in the city
27:44 are the ones that are destroyed.
27:46 Notice Judges 1:8 and I'm going to read
27:49 these from the King James Version,
27:51 because the King James Version uses the word taken.
27:53 Other versions use other words,
27:55 so you would know that it's the same Hebrew word.
27:58 In Judges 1:8, it's talking about
28:00 Judah conquering Jerusalem.
28:03 And it says, "Now the children of Judah
28:06 had fought against Jerusalem, and had taken it."
28:10 There's the word lakad, "and smitten it."
28:13 What does it mean to take it?
28:15 It means to smite it, "with the edge of the sword,
28:18 and set the city on fire."
28:20 Taken does not mean taken to heaven.
28:23 It means, taking a city and destroying it with fire.
28:27 Now notice Proverbs 5:22.
28:30 The word is also used for the taking
28:31 or surprising of individuals.
28:34 It says in Proverbs 5:22,
28:36 speaking about a wicked person's iniquities.
28:39 "His own iniquities shall take the wicked himself,
28:44 and he shall be holden with the cords of his sins."
28:47 So what does it say? The iniquities shall what?
28:50 Shall take the wicked.
28:51 The word take there is the same word lakad.
28:55 Notice Proverbs 3:26.
28:58 This is speaking about God protecting His people
29:00 when the wicked want to take them
29:03 or when the wicked want to destroy them.
29:05 It says there in Proverbs 3:26,
29:09 "For the Lord shall be thy confidence,
29:11 and shall keep thy foot from being taken."
29:16 Once again.
29:17 Notice Ecclesiastes 7:26.
29:21 Ecclesiastes 7:26.
29:24 Once again, it's talking about...
29:26 Here's talking about a woman who takes a man in her snares.
29:30 And I want you to notice three words
29:32 that are used in this verse, which are key
29:34 for what we're gonna notice later on.
29:36 It says, "And I find
29:37 more bitter than death the woman,
29:41 whose heart is" what?
29:43 "Snares." Don't forget that word.
29:45 "Snares and nets, and her hands as bands,
29:49 whoso pleaseth God shall" What?
29:52 Remember that word.
29:54 "Escape from her, but the sinner shall be taken"
29:59 lakad "by her."
30:01 So three words, snares, escape, and taken.
30:06 And the word taken does not mean to be saved.
30:09 It means a sinner is taken or destroyed by her.
30:13 Notice Isaiah 24:6,
30:17 and then we'll read verses 17-18.
30:19 Isaiah 24:6, and then verses 17-18.
30:24 This is speaking about the Second Coming of Christ.
30:27 It says, "Therefore,
30:28 hath the curse devoured the earth,
30:30 and they that dwell therein are desolate,
30:33 therefore the inhabitants of the earth are burned,
30:36 and few men are shawar."
30:39 Few men are left.
30:40 So the ones that are left, are they left alive
30:42 or the ones that are left, left for dead?
30:46 They are the ones that remain alive,
30:47 they are the remnant.
30:49 Then, verse 17, "And it shall come to pass,
30:51 that he who fleeth from the noise of the fear
30:54 shall fall into the pit,
30:55 and he that cometh up out of the pit,
30:57 shall be," what?
30:59 "Taken in the snare."
31:00 There it is again.
31:02 "For the windows from on high are open,
31:04 and the foundation of the earth do shake."
31:07 Notice Isaiah 8:14-15.
31:10 Isaiah 8:14-15.
31:14 Once again, the three key words snare,
31:18 the word snare, and the word taken.
31:21 It says, "And He shall be for a sanctuary;
31:24 but for a Stone of Stumbling and for a rock of offence
31:28 to both the houses of Israel, for a gin and for a snare
31:33 to the inhabitants of Jerusalem.
31:35 And many among them shall stumble and fall,
31:38 be broken and be," what?
31:41 "Be snared and be taken."
31:44 Are the ones taken, the righteous or the wicked?
31:47 They're the wicked folks, not the righteous.
31:50 Now it's interesting that Jesus use these three words.
31:54 In Luke 21:35-36
31:58 to refer to a Second Coming.
32:01 It says there, "For as a snare
32:06 shall it come on all them that
32:07 dwell on the face of the whole earth."
32:09 That is the closer probation in the Second Coming.
32:12 "Watch he therefore, and pray always,
32:14 that ye may be accounted worthy to escape."
32:17 Notice once again the key word.
32:18 "To escape these things that shall come to pass,
32:22 and to stand before the Son of Man."
32:25 Once again, the word snare and the word escape,
32:28 connected with the Second Coming
32:31 of Jesus Christ.
32:32 So we've noticed that in the Old Testament,
32:35 the word left means those who remain alive,
32:38 the word taken refers
32:40 to those who are overtaken or destroyed.
32:43 In the New Testament, we noticed
32:44 that the word Aphiemi means that those,
32:47 that which is left and in the New Testament
32:51 now we need to take a look at the word taken.
32:54 Now I need to tell you something about the word
32:57 that is translated taken there
32:59 in Matthew 24:40-41.
33:03 It's the Greek word lambano.
33:06 Now the word lombano, according to the Lexicon,
33:12 the New Testament Lexicon means to take away,
33:15 to remove, to lay hands on, and to seize.
33:21 You have examples of this word lombano
33:24 in the New Testament.
33:25 For example, in Acts 2:23, it says that,
33:29 "Jesus was taken or seized and crucified."
33:34 We're also told in Matthew 21:39,
33:37 that Jesus was seized
33:39 and cast out of the vineyard by his enemies.
33:43 And Paul explains that no temptation has taken us
33:47 that we cannot overcome.
33:49 That's the use of the word lombano.
33:52 But now there's something that is very, very important.
33:55 And that is that the word lombano
33:58 does not always appear by itself.
34:01 It is used many times with a prepositional prefix,
34:07 like happens in English.
34:09 Let me mention several examples in English.
34:12 We have the word epicenter.
34:16 Epi is a Greek preposition.
34:20 What does epicenter mean?
34:22 It means a central place from which the waves
34:25 of an earthquake radiate.
34:27 We have the word hypertension.
34:30 It's the Greek word Choúpen which means high.
34:34 So hypertension means high blood pressure.
34:39 We have the word hypoglycemia.
34:42 Hypoglycemia means glycemia, of course is sugar
34:46 and hypo means low, low blood sugar.
34:50 We have the word catastrophe.
34:53 Cata is a Greek preposition and,
34:56 of course, that means to overturn
34:58 or to turn upside down.
35:00 We have the word perimeter.
35:02 Peri is a Greek preposition.
35:04 Perimeter means the outer boundary.
35:07 We have the word paralegal.
35:10 It's an individual that works alongside an attorney.
35:14 And we have the word anachronism,
35:17 which means something...
35:20 It means to go back in time.
35:22 So, prepositions are attached to words
35:25 and they give the word the nuance.
35:28 Now, I want to mention something very, very important.
35:32 And that is that the word lambano
35:34 also has prepositional prefixes.
35:37 For example, analambano, it means to take upward,
35:41 because ana means to take up.
35:44 So analambano would mean to take upward.
35:48 Sunlambano, S-U-N lombano means to take
35:53 someone with you.
35:55 Katalambano means to overtake or take away,
36:00 and paralambano means to take alongside,
36:06 in other words take somebody that is alongside you.
36:10 Now the question is which of the variations
36:12 of lambano is the word taken
36:17 in Matthew 24:40-41?
36:21 The word that is used there is paralambano.
36:26 Paralambano means to take alongside,
36:30 to take beside someone.
36:33 The Greek Lexicon Arndt and Gingrich,
36:35 one of the better known Lexicon says,
36:37 "That it means nearness in space,
36:40 at or by, beside near with,
36:45 according to the standpoint
36:47 from which the relationship is you."
36:50 So basically the word paralambano
36:53 is to take someone beside you
36:57 or alongside you.
37:01 Now it bears noting that Jesus could have used
37:04 a different word,
37:05 if He wanted to say that
37:07 the taken will be taken to heaven or will be taken up.
37:12 The word taken, you know,
37:15 is not probably the best Greek word
37:17 that Jesus could have used.
37:18 For example,
37:20 He could have used the word Harpazo,
37:23 which is used in I Thessalonians 4:17,
37:26 where the Apostle Paul says,
37:27 "That the righteous will be caught up in the clouds."
37:31 He could have used the word analambano,
37:34 which means to take up.
37:36 He could have used the word airo or ah'-ee-ro,
37:40 which means to take away.
37:43 So in other words, there are many Greek words
37:45 that Jesus could have used, which would better described
37:48 taking someone upward to heaven,
37:50 but He did not used that.
37:51 He used the word paralambano, which means to take alongside.
37:56 Now the question, why would Jesus used
38:00 the word to take alongside?
38:04 Well, He used that word
38:06 because in Matthew 24:40-41,
38:11 Jesus is saying that there will be one person
38:14 alongside another.
38:17 The one who is alongside the righteous will be taken
38:22 and the righteous will be left.
38:24 So because there are two people side by side
38:26 and paralambano means to take alongside,
38:29 that's the reason
38:30 why the word paralambano is used.
38:33 Incidentally, the same word is used
38:35 in John 14:1-3, where Jesus says that
38:41 He's going to receive us unto Himself.
38:44 In other words, He's going to receive us
38:45 alongside Himself.
38:48 We're gonna be beside Him or alongside Him.
38:52 So the reason why Matthew 24:40-41
38:55 uses the word paralambano, alongside means that
38:59 there are two people that are next to each other,
39:02 they're both on earth alongside,
39:04 one individual will be left when the probation closes,
39:07 and the Second Coming transpires,
39:09 and the other was alongside that person will be,
39:14 Will be destroyed.
39:17 Are you understanding what I'm saying?
39:18 Now I didn't want to go into all of this Greek,
39:22 but words are important.
39:25 And unless we understand the meaning of words,
39:27 we're not gonna really understand this passage.
39:29 By the way, the Apostle Paul, now we need to examine
39:33 what the Apostle Paul has to say.
39:34 Let's go to I Thessalonians 4:15-17.
39:39 I Thessalonians 4:15-17.
39:42 This is the famous resurrection passage.
39:45 It says, "For this we say unto you
39:47 by the word of the Lord,
39:48 that we which are alive
39:50 and remain unto the coming of the Lord shall not prevent,"
39:53 that means precede, "them which are asleep.
39:56 For the Lord himself shall descend
39:58 from heaven with a shout, with a voice of an archangel,
40:01 and with the trump of God,
40:02 and the dead in Christ shall rise first.
40:05 Then we which are alive and..."
40:10 who are the ones that remain?
40:12 The wicked or the righteous?
40:14 The righteous.
40:16 So it says, "We who are alive and remain."
40:20 That means those who are alive, it means the righteous,
40:24 "shall be caught up together with them in the clouds,
40:26 to meet the Lord in the air,
40:28 and so shall we ever be with the Lord."
40:31 Now what is not generally known
40:32 is that in the very next chapter,
40:35 the Apostle Paul ends chapter 4 at verse 18,
40:38 the very next chapter,
40:40 Paul is gonna speak about the wicked,
40:42 who are caught by surprise.
40:44 Are you following me?
40:45 So we don't need to do a break
40:48 between Chapter 4 and Chapter 5,
40:49 because Chapter 5 is a continuation,
40:51 he's gonna speak about
40:53 what's gonna happen with the wicked.
40:54 Notice once again,
40:56 what we find in I Thessalonians 5:1-7.
41:00 And immediately you're gonna see
41:02 the connection with what Jesus had to say.
41:05 And I'll come back to that in a few moments.
41:07 It says there in I Thessalonians 5:1-7.
41:10 For, that indicates that it's a continuation.
41:12 "For yourselves know perfectly that the day of the Lord
41:17 so cometh as a," what?
41:20 Did Jesus talk about coming as a thief in the night?
41:23 Did Jesus say that too? Yes.
41:25 So Paul says, "The day of the Lord
41:28 so cometh as a thief in the night.
41:30 For when they shall say, peace and safety, then," what?
41:34 "Sudden destruction cometh upon them,
41:37 as travail upon a woman with child,
41:40 and they shall not," what?
41:43 You remember that word.
41:45 Who's not going to escape?
41:47 The wicked.
41:48 Do the righteous escape the wicked woman,
41:50 according to what we read?
41:51 Yes, the righteous escape, but the wicked don't escape.
41:54 Did Jesus also used the word escape?
41:56 He most certainly did.
41:58 I continue reading.
41:59 "However, ye brethren,
42:01 are not in darkness, that that day,"
42:04 and here comes a keyword,
42:05 "that that day should overtake you as a thief."
42:10 The word overtake
42:11 is the word katalambano.
42:16 So the wicked are taken
42:19 alongside the righteous.
42:23 And here it says that the wicked are, what?
42:26 They are overtaken.
42:28 The same Greek word, lambano, the same root word.
42:32 But in Matthew it says,
42:35 that the person will be taken alongside
42:38 because the wicked
42:40 is beside the righteous on planet Earth,
42:42 after probation closes and at the time of destruction.
42:46 Whereas the Apostle Paul says that the wicked will be
42:49 overtaken katalambano.
42:51 So he says, "That, that day
42:53 should overtake you as a thief.
42:57 Ye all are children of the light,
42:59 and the children of the day, we are not of the night,
43:02 nor of darkness.
43:03 Therefore let us not sleep, but let us watch and be sober."
43:08 Is that what Jesus said also, let us watch and be sober?
43:10 Are they dealing with the same theme?
43:12 They most certainly are.
43:14 But Jesus uses paralambano, because the righteous
43:16 and the wicked are alongside each other.
43:18 The Apostle Paul uses the word katalambano,
43:21 because he's already said that the righteous are the ones
43:24 who are alive and what?
43:25 And remain in the previous chapter.
43:28 It continues, saying, "Therefore let us not sleep,
43:30 as do others, but let us watch and be sober.
43:34 For they that sleep in the night,
43:36 and they that be drunken are drunken in the night."
43:41 So it's very interesting that both Jesus and Paul
43:44 used very similar terminology.
43:47 The Apostle Paul uses words
43:51 such as remain, overtaken,
43:54 watch, be ready, thief in the night,
43:59 don't be drunk, be sober, destruction,
44:02 pray, not escape, suddenly.
44:06 Did Jesus use those same terms
44:08 right after he referred to the days of Noah?
44:11 You read Chapter 24, the last verses
44:14 and you read Chapter 25, and you read Chapter 26,
44:17 Jesus says, "Watch, pray, He says to His disciples,
44:20 be ready, don't get drunk."
44:21 He uses the same terminology.
44:24 But Jesus uses paralambano,
44:26 the Apostle Paul uses katalambano,
44:28 because Jesus is referring to a person
44:31 who is taken alongside another,
44:33 whereas the Apostle Paul is speaking about
44:34 the wicked being overtaken.
44:37 Now let's notice something very interesting
44:40 in the New International Version.
44:45 The word that is used in I Thessalonians Chapter 4,
44:49 you know, the King James Version says,
44:52 "He who is alive and remains."
44:56 But, the NIV as well as most modern versions
44:58 used another word to describe
45:02 those who remain alive.
45:04 The NIV says,
45:06 according to the Word of God's...
45:08 According to the Lord's own word,
45:10 we tell you that those that we who are still alive,
45:13 who are left till the coming of the Lord,
45:16 will certainly not proceed those who are falling asleep.
45:19 But the Lord Himself will come down
45:20 from heaven with a loud command,
45:22 with the voice of the archangel,
45:24 with the trumpet of God,
45:25 and the dead in Christ will rise first.
45:27 After that, we who are alive and still are left.
45:32 See the NIV understands it,
45:33 those who are left are the righteous.
45:35 And in the next chapter,
45:36 Paul says the wicked are the ones
45:38 that are overtaken, katalambano.
45:40 So it says here,
45:42 after that we who are still alive
45:44 and are left will caught up together
45:46 with them in the clouds to meet the Lord in the air,
45:48 and so we will always be with the Lord.
45:53 So Matthew says that the wicked will be taken.
45:57 If you read Luke, it says that
45:59 they will come upon them and they will be destroyed.
46:03 The Apostle Paul says that they will be overtaken.
46:06 Three different expressions that refer to what?
46:10 To the same thing.
46:12 Let me give you some examples in the way that we speak.
46:16 We use the expression,
46:18 did the flood take them all away?
46:20 Wasn't anyone left?
46:24 Did the flood drown everyone?
46:27 Did not anyone remain?
46:30 Was everyone swept away?
46:31 Was not anyone preserved?
46:35 Did the flood destroy them all?
46:36 Wasn't anyone spared?
46:40 So are you catching the nuance here?
46:43 The ones that are taken are the ones
46:45 that are overtaken and destroyed.
46:46 They're taken alongside or beside the righteous,
46:49 because both are carrying on their activities as usual.
46:53 But probation closes, the wicked are surprised.
46:57 But the righteous have been watching
46:58 and they've been praying.
46:59 They're not caught in the snare,
47:01 they're going to escape according to what Jesus said.
47:04 Now let's go back to this point about the use of the word
47:07 until There's something very important here.
47:12 Jesus said that He was gonna come
47:14 as a thief in the night.
47:17 He also said that it's gonna be like
47:19 it wasn't the days of Noah.
47:21 So how do we understand the coming of the thief?
47:26 The coming of the thief
47:27 really has two stages, two points of time.
47:30 You say, really?
47:33 Let's suppose that you went to bed
47:35 and you forgot to lock your door.
47:38 At midnight, you're sleeping and the thief comes
47:42 and he finds the door unlocked.
47:45 He comes into the house.
47:47 He steals everything he can find.
47:50 Are those in the house aware that the thief has come?
47:56 Were they caught by surprise?
47:58 Yeah, they were caught by surprise,
47:59 but they don't know it.
48:01 When do they discover that the thief has come?
48:05 When they wake up in the morning,
48:08 but then it's too late.
48:10 The same happened at the time of the flood.
48:13 At the time of the flood, the door to the ark closed
48:15 and the wicked they didn't have
48:17 the foggiest idea that probation had closed,
48:19 they were caught by surprise.
48:21 When did they discover that they were lost?
48:25 When destruction came.
48:27 So the word taken refers to the moment
48:30 when probation closes for the wicked
48:33 and they're surprised, they are taken by surprise,
48:35 they are taken in the snare.
48:37 And it also refers to the succeeding event,
48:40 which is their destruction at the Second Coming of Jesus.
48:43 Are you following me or not?
48:45 Now some of you might be wondering
48:48 whether this particular scenario
48:51 that I'm portraying is correct.
48:55 Well, let's see what Ellen White had to say.
48:56 How about that?
48:58 Would you say that if Ellen White agrees
49:00 with this perspective that it's the right perspective?
49:03 Over and above the fact that we've studied
49:04 the immediate context,
49:06 we've studied the broader context,
49:07 we've studied the meaning of words,
49:10 we've studied many, many different things
49:12 to show that this is true.
49:13 Well, let's put the icing on the cake
49:16 by reading a statement from Ellen White.
49:18 This statement, Ellen White is describing
49:23 the death of a U.S. President
49:25 by the name of William McKinley.
49:28 He was assassinated.
49:30 And Ellen White
49:32 felt a special burden for his wife.
49:36 And now I want to read you that statement.
49:38 It makes it very clear who Ellen White understood,
49:41 were the ones taken and the ones who are left?
49:44 This is how it reads.
49:46 Ellen White is describing her grief
49:49 for the president's wife, who now is a widow.
49:52 "I am not able to sleep past 2 o'clock A.M.
49:58 I am awakened often at 1 o'clock at night
50:03 with my heart drawn out in tender sympathy
50:07 for the bereaved wife of President McKinley.
50:11 One is taken and the other left."
50:15 Where is she quoted from?
50:17 Matthew 24, very clearly.
50:20 She says, "One is taken and the other left."
50:22 Now for her, who is the one taken?
50:24 Is it McKinley or is it his wife?
50:27 Well, let's continue reading.
50:29 "The strong one upon whose large affections
50:33 she could ever lean, is not."
50:37 So who is the one taken?
50:41 Is it her, who is taken?
50:43 No, it's her husband, because he died,
50:48 but she remained what?
50:50 "Alive." Let's continue reading.
50:52 "The strong one upon whose large affections
50:55 she could ever lean, is not.
50:57 While he was in health,
50:59 fulfilling the duties of his office,
51:01 an apparently friendly hand was extended,
51:04 which President McKinley was ready to grasp.
51:07 That Judas hand held a pistol and shot the President.
51:12 Amid the scenes of pleasant life
51:14 and enjoyment came sorrow and sadness,
51:16 and suffering and woe.
51:18 How could he do this terrible murderous action?"
51:22 And then she says this,
51:24 "My heart is in deep sympathy
51:28 for the one who is left."
51:32 Is that clear crystal?
51:36 Who was the one who was left?
51:40 McKinley, who died?
51:42 No, the one who was left was the one who was left alive.
51:47 So she says, "My heart is in deep sympathy
51:49 for the one who is left.
51:51 I have been repeating over and over,
51:54 Oh, how short came all words of human sympathy.
51:58 There are thousands
52:00 that would speak words to relieve
52:01 if possible the breaking heart,
52:04 but they do not understand how feeble are words
52:06 to comfort the bereaved one, who in her feebleness
52:10 ever found a human heart in her husband,
52:13 full of tenderness, and compassion, and love.
52:16 The strong human arm
52:18 upon which the frail suffering wife
52:20 leaned, is not."
52:24 So who is the one that is?
52:28 His wife.
52:30 Who is the one there is not?
52:32 President McKinley.
52:34 Who is the one that was taken?
52:36 President McKinley.
52:38 Who is the one that was left?
52:41 His wife, very clearly.
52:46 So, folks, the bottom line is this,
52:49 you know, it sounds very plausible to say,
52:53 "Well, you know, it's clear as day.
52:55 You know, the taken are taken to heaven
52:57 and that the left are the left behind."
52:58 No, no.
53:00 The situation is that
53:01 when Jesus closes the door of probation
53:04 and when the destruction comes,
53:06 the wicked are taken.
53:09 They're taken by surprise and then they're destroyed.
53:12 But the righteous are what?
53:14 They're left alive.
53:16 They remain.
53:18 And the Apostle Paul makes that clear,
53:19 when he says, "We who are alive,"
53:21 and the NIV says, "And are left."
53:24 And then in Chapter 5 of I Thessalonians, He says,
53:28 "The wicked will be overtaken," because they didn't watch,
53:31 because they didn't pray, because they weren't sober,
53:34 they did not escape, they were caught in the snare,
53:38 all of the terms that Jesus used
53:40 to describe his Second Coming
53:42 and the close of probation.
53:45 I want to read you one closing statement
53:46 from Ellen White.
53:47 This is Great Controversy 491.
53:50 The little lady she had more than human wisdom, folks.
53:55 She's writing about the righteous and the wicked.
53:57 She says, "The righteous and the wicked will still be
54:00 living upon the earth in their mortal state.
54:04 Men will be planting and building,
54:05 eating and drinking,
54:07 all unconscious that the final irrevocable decision
54:12 has been pronounced in the sanctuary above."
54:14 So the righteous and the wicked are gonna be
54:16 living together, carrying on business as usual,
54:19 unaware that, what?
54:22 Unaware that the irrevocable decision has been pronounced
54:27 in the sanctuary above, and then she goes
54:30 to the biblical foundation of what she's saying.
54:32 Before the flood, after Noah entered the ark,
54:36 God shut him in and shut the ungodly out.
54:40 But for seven days the people knowing not
54:43 that their doom was fixed...
54:46 When was their doom fixed?
54:49 In the heavenly sanctuary, when the pronounced was made,
54:53 he who is filthy, let him be filthy still,
54:57 he who is unrighteous, let him be unrighteous still,
55:00 he who is holy, let him be holy still,
55:02 and he was righteous, let him be righteous still,
55:05 that pronunciation is made in heaven.
55:08 She continues, "But for seven days the people,
55:11 knowing not that their doom was fixed,
55:13 continued their careless pleasure loving life
55:16 and mocked the warnings of impending judgment."
55:19 So says the Savior,
55:21 "Shall also be the coming of the Son of Man."
55:24 She's quoting Matthew 24.
55:26 Silently, unnoticed as the midnight thief
55:32 will come the decisive hour, which marks the fixing
55:38 of every man's destiny,
55:39 the final withdrawal of mercies offer to guilty men.
55:45 And then another quotation that we find in Testimonies
55:50 for the Church.
55:51 I'll only read one.
55:52 This is the Testimonies for the Church,
55:54 Volume II, page 190-191.
55:56 I'm only gonna read the first part.
55:58 She's commenting on Mark 13:35-37,
56:02 where it says,
56:03 "Nobody knows the day or the hour."
56:04 We usually think of that as the Second Coming,
56:06 but it refers to the close of probation
56:08 and the Second Coming.
56:10 Now she says, "We are waiting and watching
56:14 for the return of the Master,
56:16 who is to bring the morning,
56:18 lest coming suddenly He find us sleeping."
56:20 She's quoting Mark 13.
56:23 Now notice, what time is here referred to?
56:27 Where it says, we're waiting for the return of the Master,
56:31 who coming suddenly He might find us sleepy."
56:33 She says, what time is here referred to?
56:35 Not to the revelation of Christ in the clouds of heaven
56:38 to find people asleep.
56:40 "No, but to His return from His ministration
56:43 in the most holy place of the heavenly sanctuary,
56:46 when he lays off His priestly attire
56:48 and clothes Himself with garments of vengeance,
56:50 and when the mandate goes forth,
56:52 He that is unjust, let him be unjust still,
56:54 he that is filthy, let him be filthy still,
56:57 he that is righteous, let him be righteous still,
56:59 and he that is holy, let him be holy still."
57:03 And then she states,
57:04 "When Jesus ceases to plead for man,
57:07 the cases of all are forever decided.
57:10 This is the time of reckoning with His servants.
57:13 To those who have neglected the preparation of purity
57:15 and holiness, which fits them
57:17 to be waiting ones to welcome their Lord,
57:19 the sun sets in gloom and darkness,
57:21 and rises not again.
57:22 Probation closes,
57:24 Christ's intercessions cease in heaven."
57:29 So when are the wicked taken?
57:31 Only when Jesus comes to destroy them?
57:35 They are taken by surprise when Jesus comes as a thief
57:38 and they are sleeping.
57:41 Does that have anything to say to us?
57:43 Is there a possibility that we could be taken?
57:46 Yes, that's why Jesus said we must pray, we must watch,
57:50 we must be sober, we must occupy till He comes.
57:54 Lest we be found sleeping.
57:57 I hope that what we've studied has been beneficial.
58:00 Now, you know,
58:02 there's a lot more than I could say,
58:03 but time is up.