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:

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