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By Cornelius R. Stam

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15). It is most important to understand that the truth of the Rapture was a special revelation committed to Paul. , to him, while in I Cor. "). During the first 40 years or so of the present century there was a genuine, heaven-sent revival in the Church as the great truth of the Lord's coming for His own was recovered by men of God like Darby, Scofield, Gaebelein, Ironside, Gray, Gregg, Haldeman, Ottman, Newell and others. In those days great Bible conferences drew capacity crowds and "that blessed hope" burned brightly in the hearts of multitudes of Bible-believing Christians.

I Thes. 3:1,5 (Note the "we" of Ver. 1 and the “I”. of Ver. ) 2 Dan. 12:3 teaches a similar truth but stands in a rather different category. " The Apostle declares that one day our Lord shall "come to be glorified in His saints, and to be admired in all them that believe," and then adds parenthetically, "(because our testimony among you was believed)" (II Thes. 1:10). May our witness thus contribute to our Lord's everlasting glory. Those who hold a one-sided view of election should pause to read all of the above passages most thoughtfully and prayerfully.

19 "Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost" (I Thes. 15,16). Two facts are often overlooked in this connection, however: First, Elymas was blinded only "for a season” (Acts 13:11). This too was typical, for in Rom. "20 Then "all Israel shall be saved, as it is written" (Rom. 11:25,26). Second, Verse 16 of our passage refutes the error that Paul's special message was not proclaimed until at or after Acts 28, and that Israel was not "cast out" until Paul's arrival at Rome.

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Commentary on The Epistles of Paul To The Thessalonians by Cornelius R. Stam


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