Day of Christ

The Day of Christ begins with the appearing (the epiphaneia) and kingdom (basileia ) of Jesus Christ (2 Tim.4:1) and the blazing forth of the glory of the great God, even our Savior Jesus Christ (Titus 2:13). This is when the hope of the calling of the Mystery is realized. This is when our faith gives way to sight. This is the next event on God's prophetic clock. This is when Christ Jesus, in His role as the Head of the high calling, convenes [calls into session] His Ecclesia (Church) which is His Body. As the Great Convoker, He, alone, calls His Ecclesia into session. This marks His assumption of sovereignty over the nations. Those who have been memberd into “the high calling of God in Christ Jesus” will either be raised out from among the dead, or will be changed from mortal to immortal, and will take their place, or station, in His Government. Concurrently with the many events taking place when Christ Jesus assumes sovereignty over mankind and the nations, the Holy Spirit (the Comforter) will actively and aggressively restrain evil (John 16:7-13). People who sin will die for their own sin (Jer. 31:30). The Spirit will hinder transgressions because man’s conscience will have been quickened (made alive). The Day of Christ is synonymous with all of the above, including the Kingdom of God, and comes before the tribulation and the second coming (Parousia) of Christ. During the Day of Christ, heaven and earth will be governed by Christ Jesus from His heavenly Throne. This dispensation is set in contrast to the Millennium or the Day of the Lord. To say the two are the same is to say that “one-plus-one equals one.” Most all Christians realize that the Day of the Lord (i.e. the Tribulation and the Millennium) begins with revolution, bloodshed and violence which will be an unprecedented event in all of human history. The Old Testament has a lot to say about this Day—the Day of the LORD. Isaiah speaks about the Lord's imposition upon the world of His Millennial Rule; “For, behold, the LORD will come with fire, and with His chariots like a whirlwind, to render His anger with wrath, and His rebuke with flames of fire. For by fire and by His sword will the Lord plead with all flesh: and the slain of the Lord will be many” (Isa. 66:15-16). Psalm 50:3 says; "Our God shall come, and shall not keep silence: A fire shall devour before Him, and it shall be very tempestuous round about Him." Psalm 97:3; “A fire goeth before Him, and burneth up His enemies round about.” These verses relate to Jesus Christ Personally returning to earth to put an end to the nation’s revolt against His Rule from heaven (2 Thess. 2:1-12). When the Kingdom of God comes to Israel, it comes silently, “without observation” (Lu.17:22). It will not come suddenly or dramatically. Its’ coming is likened; “as if a man should cast seed into the ground; And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear” (Mk. 4:26-28). When the Kingdom comes, it comes without calamity with no harm being done to anyone. Notice a much overlooked passage; “He shall not strive, nor cry; neither shall any man hear His voice in the streets. A bruised reed shall He not break, and smoking flax shall He not quench, till He send forth judgment unto victory” (Matt.12:19-20). Matthew quotes from Isaiah 42:1-4 which informs us that the Kingdom (i.e God’s Government) begins with the Gentile nations. Israel will not be a nation at this time. They will still be scattered, or dispersed, among the nations. While ruling over the nations, the Lord begins His work of re-gathering the Jews. Over time, He leads them back to the Promised Land ─as believers. No unbelieving Jew will be brought back to Palestine; no, not one! The unbelieving will remain scattered among the nations. [This brings up the question; ‘What about the Israel that now is?’ All we’ll say for now is; the present Israel is not of God’s doing. When He brings them back, there will be no disputes regarding borders or whose land it is]. “And I will purge out from among you the rebels, and them that transgress against me: I will bring them forth out of the country where they sojourn, and they shall not enter into the land of Israel: and ye shall know that I am the LORD” (Ezk.20:38). If words have any meaning, then we must conclude that something begins silently, mysteriously, without observation, without strife, without Christ being heard, and without damage being inflicted. On the other hand, something else begins (i.e. the Lord’s Day) with a colossal display of vengeance, wrath, and cataclysmic punishment which will be openly displayed. It is a contradiction to insist that the two descriptions relate to the beginning of the same event. In plainer words, the Prophetic Word informs us that there is coming the Day of Christ which is another term for the coming Kingdom of God. We are met with a non-Scriptural term, The Millennium, which relates to the 1000 year reign of Christ upon the earth. The Biblical term for this is the Day of the Lord. It is essential to distinguish between the two. The Holy Spirit does. We should do so, also. If we force all truths connected to the Day of Christ into the Day of the Lord, the result is utter confusion. Not only that, but we rob the Lord Jesus Christ of His Day of Exaltation. During the Day of Christ, He will draw, or compel, all men unto Himself. He will be exalted from the earth as every knee shall bow and every tongue shall confess that He is Lord to the Glory of God the Father. His Day begins with His “appearing and Kingdom,” and He begins to judge the quick and the dead. (2 Tim.4:1). This is when the glory of the great God, even Jesus Christ our Savior, blazes forth (Titus 2:13). Isaiah speaks of this event in 40:5; “And the glory of the LORD shall be revealed, and all flesh shall see it together” and at the same time. What is seen is the glory of the LORD, not the LORD descending from Heaven; to this, Numbers 14:21 agrees; “But truly as I live, all the earth shall be filled with the glory of the LORD.” When the Kingdom comes, “the earth shall be filled with the knowledge of the glory of the LORD, as the waters covers the sea” (Hab.2:14). The Psalmist says; “And blessed be His glorious Name forever: and let the whole earth be filled with His glory” (72:19). The world will experience the revealing of His Glory without Christ Jesus leaving His Heavenly Throne. The shining forth of the glory of God takes place before the Day of the LORD. It is noted in Isaiah's vision that the seraphim see Christ's Day and say; “Holy, holy, holy, is the LORD of Hosts: the earth is full of His glory.” During the Day of Christ, the “times of refreshing comes from the presence of the LORD.” All things are rejuvenated while the Heavens retain Christ (Acts 3:19-21). The pristine, pre-Noah flood conditions will be re-created (Isa. 65:17; 66:22). When the Day of Christ begins, all of mankind will be enlightened by the Holy Spirit and realize that Jesus Christ is LORD! Christ will begin His benevolent rule of the world. Then, He will begin converting His ancient people, Israel. Read Ezekiel 20:23-33, and notice how the Lord begins a work in their hearts and will lead them back into the Holy Land as a Christ-believing people. As the Day of Christ draws to a close, the restraints of the Spirit are gradually withdrawn.

Monday, November 26, 2012

What To Look For Next Not Being Taught


According to “Vine’s Expository Dictionary,” “EPIPHANEIA” is the English word, “epiphany, literally meaning ‘a shining forth.’” Thayer’s Lexicon says, on Page 245, “epiphaneia,” as “appearing,” was a word used by the Greeks “of a glorious manifestation of the gods as helpers.” The Holy Spirit selected this Greek word since the Lord Jesus Christ would be manifested as Israel’s Great Helper in Her time of dire need and ends the Great Tribulation. Thayer also mentions that in 2 Maccabees, “epiphaneia” was used signaling the “deeds and events betokening the presence and power of God as a Helper.”

In 2 Thessalonians 2:8, the word, “epiphaneia,” is translated as “brightness” in the KJV, the NIV, and the NKJV. It is translated as “appearance” in the NASU and the NAS. It is translated as “appearing” in the RSV and as “manifestation” in the ASV.

The other five times Paul uses the word, “epiphaneia,” it is translated as “appearing:” as in 1 Timothy 6:14, 2 Timothy 1:10, 2 Timothy 4:1, 4-8, and Titus 2:13. Peter even uses the word, in 1 Peter 1:7, as “appearing.”

“Merriam-Webster’s Dictionary” has, as its fourth definition, a very pertinent definition to the English word, “appearing.” It is, “SOMETHING THAT APPEARS—A PHENOMENON.” A “phenomenon” is an event, a marvel, a miracle, or a wonder.

We can, therefore, conclude that “epiphaneia,” as a noun, carries with it the idea that the “appearing” [i.e. a shining forth] will be a “phenomenal event.”

(The 2nd Coming will certainly be a PHENOMENON. It will certainly be all of these, in which the Son of God administers aid to His people—hence, 2 Thessalonians 2:8 will truly be an “EPIPHANEIA.”)

Looking at various lexicons and dictionaries, it has been concluded that “epiphaneia” carries with it the meaning of a “blazing forth for a favorable intervention on behalf of man.” When the Greeks believed that the gods intervened on behalf of man, they termed the phenomenon, or event as an “Epiphaneia;” hence, an “Appearing.” One lexicon says, “the help-bringing appearing of gods.” Another says, “a miraculous interposition of God in behalf of His people.” Another states, “…this grand word was constantly employed to set forth these gracious appearances of higher powers in aid of men.” 


The Spirit of Truth deliberately chose a word from the Greek language to express the phenomenon which brings to a close, the Dispensation of the Mystery. It is the same noun He used in 2 Thessalonians 2:8—the PHENOMENON—the “EPIPHANEIA.” 
As we have stated, “Epiphaneia” is a noun. A noun is the name of a person, place, thing, quality, or action. In the Bible, the use of this word, as a noun, is the name of a thing (i.e. an event), or an action, to wit, the “Appearing.” As such, it will be a phenomenon which, divinely, helps mankind. It will quash the “perilous times” of the “last days” and puts an end to “evil men and seducers,” waxing worse and worse, as described in 2 Timothy 3. The word, “perilous,” depicts the last days of the present Dispensation—“perilous” times will be FIERCE, or VIOLENT times. The Bible doesn’t provide us with the details of these coming “times.” We can rest assured that the times will be full of grave risk, perhaps financial; full of danger, perhaps to life and limb; hazardous times, perhaps full of misfortune. It will be from these TIMES that the Lord Jesus Christ delivers the world from the PERIL of those days. 

We will consider the Apostle Paul’s use of the word, “Epiphaneia,” which is translated as “Appearing.”

“That thou keep this commandment without spot, unrebukeable, until the APPEARING [EPIPHANEIA] of our Lord Jesus Christ” (1 Tim. 6:14).

Timothy was to hold fast to his “good profession [of faith] …” (1 Tim. 6:12), until the phenomenon—i.e. the “Epiphaniea.” The “Epiphaneia” ends the Dispensation of the Grace of God. This phenomenon becomes the inauguration of the Pre-“Parousia” Kingdom of God.

“But is now made manifest [phaneroo] by the APPEARING [EPIPHANEIA] of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel” (2 Tim. 1:10).

We, as members of the Church Which is His Body, were saved and called with a holy calling by Christ; not according to our works, but according to His own purpose and grace which was given us in Christ Jesus before the world began (2 Tim. 1:9). His Own purpose and grace concerning our calling was “made manifest [phaneroo]” to us by our understanding of the coming Epiphaneia [Appearing] of our Savior Jesus Christ.

“I charge thee therefore before God, and [kai] the Lord Jesus Christ, who shall judge the quick and [kai] the dead at His APPEARING [EPIPHANEIA] and His Kingdom” (2 Tim. 4:1).


Your attention needs to be directed to the word, “and,” as it appears between two phrases in the verse quoted above. The Greek word for “and” is “KAI.” “KAI” is used 5002 times in the NT. About 165 times, it is translated as “even” which has the meaning of, “that is to say,” or “in other words.”

“And” is most commonly used as a conjunction—connecting words, clauses, or statements, such as, “Bill picked up his bat and ball.” Or, “Bill and Jack played catch.” This is referred to as the conjunctive use of the word, “and.”

Many Bible students, when studying grammar in the Greek language, learn that the Greeks could use the word, “kai,” to mean “even.” This meant that the Greeks could use “kai” to attach, or append a word, or phrase for the purpose of defining, explaining, or interpreting that which has been said. This is called the “Explicative (or Explanatory) Principle.” All serious students of God’s Word need to recognize this principle of interpretation when studying the New Testament. The “Explicative Principle” is a favorite literary, or grammatical device of the Apostle Paul. 

A relevant example can be seen in 1 Corinthians 15:24:

“Then cometh the end, when he shall have delivered up the kingdom to God, even [kai] the Father; when he shall have put down all rule and all authority and power.”

According to “The Interlinear Bible – New Testament,” it reads: “Theo kai Patria.” This, translated literally, would read, “the God and Father.” But, if we understood it to be “the God and Father,” it would make God to be one being and the Father to be another being. However, the translators correctly employed the “Kai Explicative Principle” and translated “kai” as “even.” This correct recognition of the explanatory use of the word, “kai,” renders the KJV “God, EVEN, the Father.” This literary principle means the noun, which follows God, further explains Who God is—EVEN THE FATHER.

“Even,” in English, has one of its many meanings as being, “indeed.” The Bible phrase could have been correctly translated, “God, INDEED the Father.”

It might be good to look at some other verses in which “kai” is translated as “even.”

“That ye may with one mind and one mouth glorify God, even [kai} the Father of our Lord Jesus Christ” (Rom. 15:6).

“Blessed be God, even [kai] the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort” (2 Cor.1:3).

“To the end he may stablish your hearts unblameable in holiness before God, even [kai] our Father, at the coming of our Lord Jesus Christ with all his saints” (1 Thess. 3:13).

“Now our Lord Jesus Christ himself, and [kai] God, even [kai] our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace” (2 Thess. 2:16).

Here, we note that the translators did not acknowledge the “Kai Explicative Principle” in its first occurrence but did so in its second occurrence. If we acknowledge this explanatory principle in the first instance, it would read: “now may our Lord Jesus Christ Himself, even God, even the Father.” Thereby, further explaining who Jesus Christ is—Who, indeed, is God; yes, even the Father.

“But there were false prophets also among the people, even [kai] as there shall be false teachers among you, who privily shall bring in damnable heresies, even [kai] denying the Lord that bought them, and bring upon themselves swift destruction” (2 Peter 2:1).

In this passage, we see that the “Kai Principle,” also, uses a dependent clause as an appositive; “there were false prophets among the people, even [kai] as there shall be false teachers among you.” It can, also, be clearly seen that “damnable heresies” is explained as “denying the Lord that bought them.” If the translators had used “and,” here, instead of “even,” it could cause us to think that there were two things—damnable heresies and denying the Lord.

An “APPOSITIVE” is a word, or a phrase functioning as a noun that is placed after another noun, or pronoun in order to rename, or clarify it. As we stated earlier, the use of appositives is a favorite literary devise employed by the Apostle Paul. Simply stated, when two nouns of the same case are used in a sentence, and “kai” (and) connects them, the second noun is an appositive—it renames, or clarifies the first noun.

“Looking for that blessed hope, and [kai] the glorious appearing of the great God and [kai] our Saviour Jesus Christ;” (Titus 2:13).

We see that the Greek KAI is used twice in Titus 2:13. In the first instance, “the glorious appearing,” which is the appositive, renames, or clarifies the “blessed hope.” In the second instance, “Jesus Christ” is the appositive which clarifies Who the Great God is. What we have just written needs to be indelibly written in the fleshy tables of your heart. Not that the wording is profound, but the truth stated is!

We have the following rule regarding an appositive in English Grammar; “Whatever its position is, in a sentence, a noun can be followed by an appositive. An appositive is a word, or a phrase functioning as a noun which is placed after another noun, or pronoun IN ORDER TO RENAME OR CLARIFY IT.” (“The Everyday English Handbook,” by Leonard Rosen, Page 64).

                            Noun                                     Appositive 
Looking for that “blessed hope” – and [kai] “the glorious appearing”
             Noun                                     Appositive
Of the “Great God” – and [kai] our “Saviour Jesus Christ”

The appositive, our “Saviour Jesus Christ,” renames, or clarifies Who the “Great God” is. Jesus Christ is the Great God.

“Grace be to you, and peace, from God our Father, and [kai] from the Lord Jesus Christ” (Eph.1:2).

The “Lord Jesus Christ” is an appositive, thus clarifying Who God our Father is. Yes, it clarifies Who “God our Father” is. He is the Lord Jesus Christ. God the Father is the Lord Jesus Christ. This makes some folks angry, especially those who have been indoctrinated in the so-called Doctrine of the Trinity.


“I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom” (2 Tim. 4:1). 

Here, in 2 Timothy 4:1, we find Paul charging Timothy “before God, and [kai] the Lord Jesus Christ.” Here, “God” is the Noun and “Jesus Christ” is the Appositive—thus clarifying who God is. The grammatical construction demands that these two names refer to the same person. He would not solemnly charge Timothy before two masters since a man cannot serve two masters (Matt. 6:24, Luke 16:13). Now, we come to the second Noun and Appositive in 2 Timothy 4:1—so “hold your horses.” The two nouns are “Appearing” and “Kingdom.”

“At His Appearing and [kai] His Kingdom” (2 Tim 4:1).

In the clause just mentioned in 2 Timothy 4:1, the Noun is His “Appearing,” and the Appositive is His “Kingdom.” The appositive renames, or clarifies the Noun, His “Appearing,” as that of His “KINGDOM.”

“Looking for that blessed hope, and the glorious appearing [epiphaneia] of the great God and our Saviour Jesus Christ” (Titus 2:13

As members of the “Church, which is His Body, the fullness of Him that filleth all in all” (Eph. 1:22-23), we look to Titus 2:13 as our great HOPE. However, we should be sure that we are NOT looking for two events as the verse suggests.

We need to recognize that the figure of speech, “Hendiadys,” appears, twice, in this one verse. One of the “Hendiadys” relates to the Hope mentioned. We are NOT to be looking for two Hopes which would be:

(1) that blessed hope, and
(2) the glorious appearing

A “Hendiadys” is where two nouns, in this verse, are joined together by the conjunction “and.” The two nouns are in the same case; thus, indicating that one thing is in view. We are not to look for two hopes. It needs to be recognized that a “Hendiadys” occurs in the verse which means—TWO THINGS ARE MENTIONED, BUT ONLY ONE THING IS MEANT. (See Figures of Speech Used in the Bible, by E. W. Bullinger, P. 669). Or, as the Merriam-Webster Dictionary defines “Hendiadys:” 

“the expression of an idea by the use of usually two independent words connected by ‘and’ (as nice and warm) instead of the usual combination of independent word and its modifier (as nicely warm) “

Hendiadys is pronounced as “Hen-die-adas.”

Our Hope is the glorious Appearing. Taking into consideration the “Hendiadys,” the idea of the phrase is—Looking for that blessed hope; that is to say, the glorious Appearing.

Ephesians 4:4 corroborates this when speaking of the Unity of the Spirit: “There is one body, and one Spirit, even as ye are called in one hope of your calling.”

The ONE HOPE of our calling is the APPEARING; that is to say, the EPIPHANEIA. This glorious Appearing is the phenomenal event which brings to an end, the Dispensation of the Grace of God. Grace ends, and Government begins, i.e., the Kingdom of God.

Another “Hendiadys” occurs in the latter part of the verse:

“the Appearing of the great God and our Saviour Jesus Christ.”

Here, One Person is meant, not two: the Appearing of the great God; that is to say, our Saviour Jesus Christ.

This identifies the GREAT GOD as our SAVIOR JESUS CHRIST! 

Consider this Link for the expanded Truth on the Glorious Appearing:

Friday, November 23, 2012

Christ Jesus Must Remain In Heaven Until WHEN?



By Tom L. Ballinger

We sincerely believe that the truths set forth in this issue of Plainer Words presents the most significant Dispensational Truth which we have ever written. The writing may not be the most erudite, or scholarly, but it brings to light truth that has been deliberately papered over, hid, obscured, or ignored by Bible teachers of great reputation. Those who have attempted to let this truth see the light of day have been vilified, denigrated, slandered, and maligned. This understanding is the key to Dispensational Truth; regardless of who says it is not. We have written about this several times, but because of its’ momentous importance, we considered it not to be grievous (Philippians 3:1) to write about it again.

“Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began” (Acts 3:19-21).

This passage of Scripture suffers from commentators failing to report what the verses actually state. Instead, they teach doctrine that is not contained in the text.

To begin with, the Scripture does not say that if Israel repented and be converted, their sins would be blotted out.

It does not say: their sins would be forgiven when they repented.

It does not say: that Christ would return to earth if they repented.

It does not say: that the Kingdom would be restored to Israel if they repented.

Noticing what it does not say, let's look at the positive side of what the Apostle Peter actually said.

Peter was addressing the men of Israel in Jerusalem when he exhorted them to "repent ye therefore, and be converted." This was what must be done in order “that your sins be blotted out.” The blotting out of sins was not to occur at the time of repentance and conversion, but rather, “when the times of refreshing shall come from the presence of the Lord.” The word, “times,” means “age ―a part of a duration distinct from other parts, or the measured, or measurable period during which an action, process, or condition exist or continues; an occasion, the point or period when something occurs.”

Peter was saying; there is coming an age, or a measured period of time, in which a condition will exist, and something will occur which he referred to as the “times of refreshing.” When these “times” come, that is when their sins were to be blotted out.

“Times of refreshing” can be amplified to mean an exhilarating age which is opposite of the present world condition in which the whole world is held in bondage under the curse. The Apostle Paul referred to these “times” in Romans 8;
“Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (vs.21-23).
 The “glorious liberty” Paul spoke of was a reference to the “times of refreshing.”

The Amplified New Testament renders; “times of refreshing—of recovering from the effects of heat, of reviving with fresh air” which is in contrast to creation’s present state of groaning and travailing in pain.

It must be pointed out that Peter did not explain what the restoration (i.e. restitution) of all things was because his audience understood, fully, what he was referring to. They had been raised on the writings of the Prophets; consequently, its’ nature was not unfolded. The idea of a restoration of the world had its’ origin in the preaching of the Old Testament prophets. Their faith in the unique position and mission of Israel, as the chosen people of God, inspired in them the conviction that the destruction of the nation would eventually be followed by a restoration under conditions that would insure the realization of the original, divine purpose.

The Jews to whom Peter was speaking knew the “restitution of all things” meant a re-creation of the world which would restore it to an Eden-like, pre-flood, condition with the curse removed. Christians raised on John 3:16 cannot really appreciate Peter’s announcement until they, too, understand, like the Jews of old, what Peter was talking about. We plan to point this out.

Notice what comes from the presence of the Lord: an age, or an eon, or a duration of time which is to be refreshing. It doesn't say that Christ comes from the presence of the Lord. 

Peter went on to say, “And He will send Jesus Christ, which was preached unto you,” but notice what is almost always overlooked; “Whom the heaven must receive [or retain] until....” We have seen no Commentary that comments on the fact that the heaven must retain Christ until something takes place. The silence is deafening. Christendom teaches that when Christ comes at His Second Advent, He ushers in the “times of refreshing.” But, this is not what Peter said. Let us not be guilty of putting words into Peter's mouth. Keep in mind that every word Peter spoke were the words God gave him to speak (Matt. 10:19-20, 1 Thess. 3:13. 2 Cor.13:3). The Apostle Peter was the authority, and he said in plainer words; "If you repent and be converted, your sins will be blotted out when the times of refreshing comes from the face of the Lord. And yes, He will send Jesus Christ, Whom the heaven must receive or retain until...” Christ remains there until … something is accomplished. This is not Second Coming truth. This is not millennial truth—this is pre-millennial truth concerning the Kingdom of God.

Christ will remain in the heaven when the refreshing times are ushered in. 

Take note that the word, “until,” is a functional word used to indicate continuance (as of an action or condition) to a specified time. Christ remains in the heavens “until,” that is to say, during a specified time while an action, or condition, is continuing. The action, or condition, is the restitution of all things. If the words which the Holy Spirit inspired are to mean anything, then, there is no way the Lord Jesus Christ can return until all things are restored. “Restitution” means; “The act of recovering a former state or posture, the putting the world in a holy and happy state. Acts 3:” (Webster's 1828 Dictionary). The former state of the world refers to the pre-flood conditions of the earth and the cosmos. The world will be restored to its’ former, pristine order while Christ remains in heaven. No wonder the commentaries leave out the God-inspired phrase, “Whom the heaven must receive until.” This inspired phrase, spoken by Peter, doesn’t fit in their theology, so they ignore it as though it wasn’t spoken at all.

“Whom the heaven must receive until the restitution of all things…” Here, an Ellipsis must be supplied in order to get the true sense of the passage.

An Ellipsis is a figure of speech, and it is the omission of one or more words that are to be obviously understood, but must be supplied in order to make a construction grammatically complete. In the book, “Figures of Speech,” Dr. E. W. Bullinger says; “Figures involving omission, the Ellipsis, the figure is a peculiar form given to a passage when a word or words are omitted; words which are necessary for the grammar, but are not necessary for the sense. The law of syntax may be legitimately broken by an Ellipsis. The omission arises not from the want of thought or lack of care or from accident, but from design in order that we may not stop to think of, or lay stress on, the word omitted, but may dwell on the other words which are thus emphasized by omission.”

“Whom the heaven must receive until the restitution of all things …” are the words the Lord would have us dwell on which are emphasized by the omission of the words which are to be mentally supplied, “is accomplished.” The Ellipsis is: “is accomplished;” that is to say; “until the restitution of all things [is accomplished].” 

Three periods ( … ) in English grammar indicates to the reader that an Ellipsis occurs in the text. In the Greek, there is no such punctuation. However, we have supplied the three periods to denote the Ellipsis; “...which God hath spoken by the mouth of all His holy prophets since the world began.” All of God's prophets spoke about the age, or eon, or period of time in which there would be a renewal of all things, and it takes place while the Lord Jesus remains in heaven. The New Testament term for this is “the Kingdom of God.”

To speak of the refreshing times and the restitution of all things being associated with and taking place at the Second Coming (i.e. the Parousia) of Christ, makes the Word of God of none effect! The Second Coming (i.e. the Parousia) is the consummation of the Kingdom of God; not the beginning (see Matthew 24:3).

At this point, it might be necessary to say that if there be anyone reading these lines who is among that number who believe only such things as are generally believed and taught, there is no use for them to read further in this study. Far too many Christians are in a class with the Pharisees of old who asked concerning Christ: “Have any of the rulers or of the Pharisees believed on Him?” (John 7:48). The fact that none admitted believing on Him was sufficient reason for no one to believe on Him. If the recognized leaders don’t believe certain things, then, there is no reason for the common man even to consider the things they don’t believe.

The Scripture demands that there be a time and framework for “the times of refreshing;” the next magnificent work to take place. However, Christendom, by its’ interpretation, is denying God the opportunity to display this restoration while Christ remains in Heaven. 

The Lord Jesus makes reference to the restitution of all things when He said to the apostles, “Verily I say unto you That ye which have followed Me, in the regeneration when the Son of Man shall sit upon the throne of His glory [in heaven], ye shall also sit upon twelve thrones, judging the twelve tribes of Israel” (Matt.19:28). The word, “regeneration.” is the Greek word, palingenessia, which means re-creation. In plainer words, the Lord said; “You apostles that have followed Me, when the times of re-creation comes you will sit upon twelve thrones [i.e. seats of authority] as judges of the twelve tribes of Israel.

The apostles will be on the twelve thrones in Israel in the regeneration while the Lord Jesus Christ sits upon His Throne of glory in the Heavens. He is not referencing to the Throne of David. Psalm 11:4; “The LORD is in his holy temple, the LORD's throne is in heaven: his eyes behold, his eyelids try the children of men.” The LORD’s Throne will be in heaven during the “times of refreshing.” 

“He that sitteth in the heavens shall laugh: the Lord shall have them in derision: (Psalm 2:4).

“The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all” (Psalm 103:19).

“Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?” (Isaiah 66:1).

These four verses “are as clear as a bell.” They inform us where the Throne of Jesus Christ will be during “the times of refreshing.” It will be HEAVEN; NOT EARTH. The big difference most people miss is the question; “upon whose throne does the Lord Jesus Christ sit when He returns to earth to reign for 1000 years?” The answer is; the Throne of David! (Isaiah 9:7; Jeremiah 29:16). Christ remains in Heaven while the re-creation is accomplished. This re-creation is not that of Revelation 21, or 2 Peter 3:13, but it is the one Isaiah mentions in chapter 65, verse 17; “For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.” This is the restitution of all things mentioned by Peter in Acts 3. 

Notice what follows in Isaiah 65:18 22; “But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying. There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed. And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands.” This is not millennial truth—it is pre-millennial.

Here, it is noted that sorrows disappear from the world scene. Longevity of life is restored; like, before the Flood.

According to Isaiah 35:1-2, the restitution of all things results in, “The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom like a rose. It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebannon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the LORD, and the excellency of our God.” 

Isaiah spoke of this pre-millennial restoration, again, in chapter 41:18-20, “I will open rivers in high places, and fountains in the midst of valleys: I will make the wilderness a pool of water, and the dry land springs of water. I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, and the pine, and the box tree together: That they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel hath created it.” 

Isaiah foretold of conditions during the times of restitution; Isaiah 11:6 9, “The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.”

How magnificent this will be when the world is full of the knowledge of the LORD.

The “times of refreshing” and "restitution of all things" begins when 2 Timothy 4:1 becomes a reality; “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at His appearing (epiphany) and His kingdom.”

The Second Advent (i.e. Parousia) of Jesus Christ does not have to take place for the restoration, i.e. the restitution, to be accomplished. In fact, the Bible says He is to remain in heaven while the re-creation is completed. This fact, alone, should cause one to question the pre-millennial dispensationalists’ fixation that the Rapture and the Second Coming of Christ are imminent.

Two, signal events occur when Christ's epiphany ensues; (1) He establishes His world-wide governmental sovereignty (i.e. His Kingdom), and (2) He begins to adjudge among the living and the dead who will qualify to live under His imperial Government and enjoy the benefits of the re-creation.
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