#learningthebible

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Happy Sunday!! #biblestudy #thecouplethatreadstogetherstaystogether #lovemyhusband @shermanreed #sundayfunday #learningthebible

[biblewordstudy]

1John 1:9 According to the Bible, when someone believes in Jesus Christ as Savior, that person's sins are forgiven. If that is so, should Christians continue to confess their post-salvation sins after believing in Christ? Some say that confession is unnecessary since all the believer's sins are forgiven already. What is the scriptural perspective? The Believer's Positional Forgiveness To the Christian, forgiveness means to be released or freed from the guilt of sins as a personal offense in a relationship. One of the results of faith in Jesus Christ as Savior is that God forgives the believer's sins that were an offense against Him. In this sense, forgiveness is granted once for all eternity. It is a positional truth like justification and redemption, which is why forgiveness is sometimes linked in the Scriptures with eternal salvation. In the Gospels, the positional aspect of forgiveness is seen by its contrast with eternal condemnation (Mark 3:28-29). Jesus and His death (blood) secures this remission of (release from) sin (Matt. 26:28). In this way He is "the Lamb of God who takes away the sin of the world" (John 1:29). He paid the ransom for all people (Matt. 20:28). Ransom implies release or freedom from the guilt of sin for all who receive it. Forgiveness is used in other salvation contexts in Acts (Acts 5:31; 13:38-39; 26:17-18). The Apostle Paul makes some definitive statements about the positional forgiveness that occurs at the time of justification. In Romans 4:5-7 he links forgiveness with justification through faith. Also, in Ephesians 1:7 Paul describes one of the benefits of being in Christ: "In Him [Christ] we have redemption through His blood, the forgiveness of sins." Similarly, in Colossians 2:13 he says, "And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses." In the surrounding context, it is clear that Paul is speaking of a benefit of the believer's new position and identity with Christ (Col. 2:11-12, 14). "Trespasses" is virtually synonymous with sins. The verb "having forgiven" is in the Greek aorist tense signifying a completed action. The action that is completed is the forgiveness of "all" sins, which includes even future sins because all the believer's sins were future when Jesus died on the cross. In two similarly worded passages, Paul argues that Christians should forgive one another because Christ has forgiven them (Eph. 4:32; Col. 3:13). The author of Hebrews also asserts positional forgiveness in Hebrews 10:17-18 by citing the result of the New Covenant of Jeremiah 31:34 in terms of "Their sins and their lawless deeds I will remember no more." Clearly, all these passages show that those who have believed in Jesus Christ as Savior have had all their sins forgiven on the basis of Jesus' full and final payment on the cross. So why must Christians confess their sins? The Believer's Fellowship Forgiveness Christians must confess their sins so that they can experience the forgiveness that is theirs positionally. In other words, because of Jesus' death on the cross and one's faith in Him, sin's power to condemn is annulled forever, but it still has power to sever a believer's experience of fellowship with the Heavenly Father. The first is a judicial forgiveness, the latter a family forgiveness. Because of judicial forgiveness, the Christian has the privilege of enjoying fellowship or communion with God in the Christian walk, but this privilege can be abused or interrupted by sin. The believer's fellowship with God is the theme of First John (1 John 1:3-4; See GraceNotes no. 37, "Interpreting 1 John"). This fellowship depends on walking truthfully in the light of God's Word and God's will (1 John 1:5-8). As a believer walks in the light, sins become visible or apparent. When God brings these sins to mind and convicts the conscience, the believer can deny the truth about his or her sin or confess them to God. According to 1 John 1:9, "If we confess our sins, He if faithful and just to forgive us our sins and to cleanse us from all unrighteousness." To confess literally means "to say the same thing," thus "to acknowledge, to agree." Upon that honest confession, God forgives because He is "faithful" to His own character and His commitment to His children. He is also "just" because He has accepted His Son's payment for that sin. Because God is faithful and just, the believer's confession restores fellowship with God. Given the theme of fellowship, 1 John 1:9 is obviously intended for those who are saved, not the unsaved (note that John uses "we"!). John understood this principle well. His Gospel includes the story of Jesus washing the disciples' feet. In that account, when Peter tries to refuse washing, Jesus says, "He who is bathed needs only to wash his feet, but is completely clean" (John 13:10). The reference to bathing and complete cleansing is a reference to positional forgiveness, but the washing of feet pictures the ongoing necessity of forgiveness and cleansing from sins committed as a Christian. King David also understood the principle of confessing sin to restore fellowship. After his sin with Bathsheeba and Uriah, he confesses his sin to restore fellowship with God (Ps. 32:5). Similarly, in Psalm 51, David confesses his sin to receive cleansing and to restore the joy of his fellowship with God. David's salvation was not the issue; his fellowship was. Jesus taught the principle of confession to restore fellowship with God and others in the familiar Lord's Prayer (better called the Disciples' Prayer). He taught that believers should pray "And forgive us our sins, for we also forgive everyone who is indebted to us" (Luke 11:4). Thus He taught the necessity of forgiveness to restore the believer's relationship vertically to God and horizontally to other people. There are many other passages where confession of sin is the basis for restoring fellowship in the divine or human relationships (Matt. 6:14-15; 18:21, 35; Luke 17:3-4; 2 Cor. 2:7, 10; Eph. 4:32; Col. 3:13). Simply put, confession restores fellowship in a relationship, whether divine or human. Conclusion There is no question that believers have the secure position of having all their sins forgiven on the basis of Jesus Christ's full payment on the cross. However, a believer's experience often contradicts his or her position. Sins committed after justification do not jeopardize the believer's positional forgiveness, but adversely affect the believer's enjoyment of that position and his or her fellowship with God. To restore the joy of fellowship, the believer is taught to confess sins to God who will forgive and cleanse from the guilt of those sins. An illustration may help. If a son offends his father, the father may agree to absorb the pain of the offense and forgive the son. In the father's eyes, the son is forgiven. However, to fully experience the father's forgiveness and enjoy fellowship in the relationship, the son must acknowledge (confess) his offense to his father. God is a Heavenly Father, a God of love and grace, who will always restore fellowship with those who seek forgiveness for their sins. #Theology #BibleStudy #Sin

[biblewordstudy]

Apostasy

Apostasy As used here, apostasy refers to a departure from or denial of the Christian faith by someone who once held to it. There are several views about what happens to someone who leaves the faith. Some say a true Christian will never apostasize. Some say a true Christian can leave the faith, but he or she loses salvation. Others say a true Christian can depart from the faith, perhaps never return, yet never lose his or her salvation, but suffers other consequences. Apostasy is clearly seen in the Bible. It is easy to demonstrate that apostasy is taught or seen in the Bible. Consider these passages: Peter denied the Lord. Luke 22:34, 54-62 God's chosen nation, Israel, stopped believing. Rom. 3:1-3; 10:16-21. The apostle Paul predicts apostasy in later times. 1 Tim. 4:1-3 The warning of First Timothy 4:16 implies a Christian can depart from the faith. There were widows in the church who "turned aside to follow Satan." 1 Tim. 5:14-15 The apostle Paul describes false teachers who strayed from the faith. 1 Tim. 6:20-21 Those who deserted the apostle Paul and opposed him (2 Tim. 1:15; 4:9-10, 14-16) are to be gently instructed so that they can escape the snares of Satan. 2 Tim. 2:24-26. Hymenaeus and Philetus strayed from the truth. 2 Tim. 2:17-18 -Those in error can overthrow the faith of others. 2 Tim. 2:18 The book of Hebrews addresses those who were in danger of leaving the faith. Heb. 2:1-3; 3:12; 6:4-6; 10:26-39; 12:25 True Christians can leave the faith. It is clear from the passages listed above that those who apostasize are true Christians, otherwise the descriptions, warnings, and exhortations are empty and meaningless. The very idea that someone strays from something implies they once adhered to it. A person cannot desert something or some place that he or she has never experienced. True Christians cannot lose salvation. None of the examples listed above names hell or the loss of salvation as the result of leaving the faith. That conclusion can only be theologically driven. The punishments facing those who would depart from the faith in Hebrews are severe, but do not refer to hell. There are too many Bible passages that teach salvation can never be lost. While some think that any continual or serious sin causes a Christian to lose salvation, others say salvation is only lost if the person ceases to believe the gospel and the Christian faith. They say that the present tense of the verb "believe" in salvation passages like John 3:16 and John 20:31 implies that eternal life is conditioned on continual belief. But this is not an accurate understanding of the present tense. The present tense can be used of a singular act (e.g. John 6:33, 50; Acts 9:34). Besides, belief as the condition for eternal life is sometimes stated in the aorist tense, which implies completed action (Acts 2:44; 4:32; 8:13; 16:31). The present tense in John 20:31 may also emphasize the ongoing experience of God's eternal life that Jesus referred to as abundant life (John 10:10) or knowing God (John 17:3). Initial faith in the gospel brings eternal salvation. Continual faith is not a condition for salvation, but for enjoying God's life in us (Rom. 1:17; Gal. 2:20). True Christians can leave the faith and suffer severe consequences. This view is well supported in the Bible. Many passages speak of God's discipline of the believer who departs from the faith (such as the warnings in Hebrews). One of the most helpful passages is 2 Timothy 2:11-13. This is a faithful saying: 11 For if we died with Him, We shall also live with Him. 12 If we endure, We shall also reign with Him. If we deny Him, He also will deny us. 13 If we are faithless, He remains faithful; He cannot deny Himself. Verse 11 obviously speaks of our union with Christ that is a consequence of our salvation (Rom. 6:3-5; Gal. 2:20). Those who are saved will live forever with Christ. This speaks sufficiently to the impossibility of losing salvation. Verse 12, however, speaks of a different condition and a different consequence. The condition is endurance, which is often exhorted of Christians (e.g., 2 Tim. 2:3; Heb. 10:23, 36; 12:1; James 1:2-4, 12) and refers to perseverance in trials and suffering. The consequence of reigning does not refer to salvation, but to the reward for faithfulness - reigning with Christ in His kingdom. This reward is clearly taught in many other passages (Luke 19:1119; Rev. 2:26-27; 3:21; Rev. 22:3-5). If we deny Christ by not enduring faithfully in trials, then He denies us His approval and reward (cf. Matt. 10:33; Luke 19:20-27). Verse 13 then speaks of another circumstance altogether. If we are "faithless" (apisteuo, without faith, unbelieving; cf. Rom. 3:3), God remains "faithful" (pistos). What is God faithful to? He is faithful to His promise that we will live with Him forever, as stated in verse 11 (cf. John 3:16; 5:24; 11:24-26). This does not refer to verse 12 because it is intended as a comfort. It would be incongruous to appeal to the positive attribute of God's faithfulness to affirm God's negative discipline. Second Timothy 2:11-13 is a serious affirmation of our eternal salvation which cannot be lost (unlike the reward of reigning with Christ). Even if we were to stop believing or become unfaithful, God will always be faithful to His promise to save us eternally. A good example of this is Israel, who now rejects Christ and is under God's discipline, but will one day be restored because God is faithful to the promises He made to Israel's patriarchs (Rom. 3:3-4; 11:25-32) and His gifts are irrevocable (Rom. 11:29). Conclusion As Christians we can depart from the faith, deny the faith, or stop believing in Christ as our Savior. But since the security of our salvation depends on God's faithfulness, not our own, we can never lose eternal life. A Christian may leave the faith, but God never leaves the Christian. Apostasy from the faith does not forfeit salvation, though it will forfeit future rewards. #EternalSecurity #BibleStudy #Theology

[biblewordstudy]

John 15:6

John 15:6 If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned. - John 15:6 What do the branches represent in John 15:6 and what is their fate? One popular interpretation says the branches are superficial followers of Jesus Christ who never go on to do good works. These unsaved individuals are burned in hell. This interpretation makes fruit a test of true faith and an indicator of who is truly a Christian. Another interpretation sees this passage relating to true believers and hell is not in view. The argument for superficial followers Those who say this passage refers to unbelievers and their fate interpret the word "abide" as a synonym for "believe." They interpret the term "takes away" (airo) in verse 2 as a removal to judgment in the fire of hell described in verse 6. It is assumed in this interpretation that "fruit" refers to visible and measureable works. In summary, this view says that those who have only a superficial relationship with Jesus Christ and do not show fruit prove that they are not Christians and will perish in hell. Making fruit (works in their understanding) a test of true faith is problematic since faith is simply the confidence or persuasion that something is true. According to the Bible there cannot be any infringement of works on faith itself (Rom. 4:4-5; Eph. 2:8-9), although faith should produce works (Eph. 2:10). But that is different from saying that faith must produce works, and that those works will be visible or measureable. An examination of the passage and context yields a better interpretation. Contextual observations It is easily recognized that chapters 13-17 form a distinct unit in John. After His evangelistic presentation to the world in chapters 1-12, Jesus has an intimate conversation with His saved disciples (Unsaved Judas has departed; 13:30). The commandment to love one another frames the discourse of 13:31-15:17. Fruitfulness in the context seems related to the command to love. Clearly, the subject of 15:1-10 is fruitfulness, not salvation or eternal condemnation. In light of His imminent absence, Jesus' purpose is to encourage the disciples to keep this commandment to love and thus bear the fruit that love engenders. Jesus would not tell his disciples that they are in danger of losing their salvation or that they were never really saved. On the contrary, He implies that they are in Him as branches of the true vine (v. 2). This speaks of their union and close relationship to Him. They are also "already clean," which speaks either of their justification (cf. Peter in 13:8-11), or possibly their sanctification experience (pruning, v. 2) as they continue to sit under Jesus' Word (cf. 17:17). Either way, it confirms that they are saved. Lexical considerations Abiding leads to fruit-bearing (15:4-5). Some take abide as a synonym for believe. But why would Jesus tell his saved disciples that they need to believe in Him? And if Jesus means believe, why doesn't He use the word believe as He does so many times in this Gospel in relation to salvation? That abide can't mean believe is clear by the statements that Jesus abides in the disciples (v. 4, 5) and that His words can abide in them (v. 7). That it speaks of a deeper relationship for those already saved is indicated by the fact it is a condition for answered prayer in verse 7 and is a result of obeying Christ's commandments in verse 10. To abide means to continue or remain and refers to a close relationship with Jesus Christ. It is a term of intimate fellowship and is a condition of discipleship not salvation. In John 8:31 Jesus tells believers to abide in His Word in order to become true disciples. Abiding is a Christian responsibility. The fact that it is commanded allows the possibility that a believer may not comply (vv. 4, 5, 6). Those who say verse 6 speaks of the judgment fire of hell interpret "takes away" (from the Greek verb airo) in verse 2 as a taking away to judgment. But airo is better translated "lifts up" (used similarly in John 5:8-12; 8:59; 10:18; 11:41) describing the tender care of the Vinedresser who lifts the fruitless branches off the ground so they can absorb more sun, are less susceptible to damage, and thus become fruitful. This is more consistent with the practice of viticulture, the caretaking responsibility of the Vinedresser mentioned in verses 1-3, and the desire for fruitfulness in verses 2 and 6. Verse 2 goes on to say that once fruit arrives, the branch is pruned to produce more fruit. God's responsibility is to care for His people in a way that encourages fruitfulness (vv. 1-3), but the Christian's responsibility is to cooperate by abiding (vv. 4-8). Interpretational assumptions Too often when fire is mentioned in the Bible, the reader assumes it speaks of hell fire. But fire is used more often literally of temporal judgment or figuratively of God's discipline, anger, zeal, or jealously. Fire is also used of God's future revealing judgment of a Christian's life at the Judgment Seat of Christ where good works are rewarded and unworthy works are burned up (1 Cor. 3:12-15; 2 Cor. 5:10). The fire that burns the non-abiding branches in verse 6 is in an allegory or figurative story that illustrates a point. Jesus is comparing some branches of a vine that are not abiding (implying they are not fruitful) to the possible fate of believers who do not abide. Jesus does not say that all unfruitful branches are burned, because all branches (Christians) are at some time unfruitful (because some must be "lifted up" to become fruitful; v. 2). Vine branches that continue to be barren have no practical purpose, so they are gathered and burned. We do not need to find an antecedent for who "they" are. That is trying to make too much of the details of the allegory at the expense of the main point. The main point is that non-abiding fruitless branches are useless. In verse 6 it is not people who are burned, but branches (signified by the neuter pronoun auta). Neither is it necessary to interpret the fire as literal, because the vine, branches, and fruit are all figurative. Jesus' point is that Christians who do not abide and bear fruit are useless. This is similar to the illustration in Ezekiel 15:1-8 of Israel as a useless vine that is burned. If significance is attached to the fire in verse 6, it may compare to the burning of useless works at the Judgment Seat of Christ (1 Cor. 3:15). Practical implications If someone argues that a Christian must bear fruit to prove his or her salvation, then there must be a way to measure that fruit. But of course, that is impossible given our human inability to know for certain what comprises genuine fruit. It also assumes that all fruit is observable when that is not always true. In the context, fruit seems to refer to loving one another. The command to love forms bookends for this section, and 1 John 3:24 also relates loving to abiding. Nevertheless, love is not a proof of salvation, but an indication of intimate fellowship with Jesus Christ and of discipleship (13:35). Conclusion In John 15:6 Jesus is not teaching that fruitless superficial followers will be cast into hell. The interpretation that makes fruit-bearing a test of salvation in John 15:1-8 ignores the larger and immediate contexts as well as how words are used in the context. The result is a vague interpretation that can't actually be applied without defining objectively what fruit is and how much fruit is necessary to pass the test. A better interpretation yields a passage that deeply challenges Christians to become more intimate with the Lord Jesus Christ as a condition for bearing much fruit for His glory. #BibleStudy #Theology

[biblewordstudy]

[biblewordstudy]

""I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh." (Ezekiel 36:26)" To live in obedience to the will of God, man needs more than his own best efforts and intentions. The history of Israel emphatically demonstrates this. God gave His law. He commanded them, saying, "Walk in My statutes, keep My judgments, and do them" (Ezekiel 20:19). Israel had promised to obey. "All that the LORD has said we will do, and be obedient" (Exodus 24:7). Nevertheless, they failed miserably. "Notwithstanding, the children rebelled against Me; they did not walk in My statutes, and were not careful to observe My judgments" (Ezekiel 20:21). In order to live obedient lives, people need a new life from God, followed by an understanding in how to develop that new life. Here, we see a promise from God to supply that new life. "I will give you a new heart and put a new spirit within you." These promises are related to the new covenant of grace that the prophets proclaimed for Israel some day. "Behold, the days are coming…when I will make a new covenant with the house of Israel…not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt" (Jeremiah 31:31-32). The book of Hebrews elaborates on this new covenant of grace and applies it to the church today: "Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us" (Hebrews 10:19-20). When anyone embraces the grace of God offered in Jesus Christ (the mediator, the great High Priest of the new covenant), that person is born again by the Spirit of God. "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit" (John 3:6). This is a necessity. "Unless one is born again, he cannot see the kingdom of God" (John 3:3). Human "flesh-birth" brings with it a hard spiritual heart (a dead spirit). Spiritual new birth from God replaces this hard heart (this dead, non-responsive spirit). "I will give you a new heart and put a new spirit within you." Think of our desperate need for this work of God that brings us a new heart, a new life. Those not born again are described as living "in the futility of their mind, having their understanding darkened, being alienated from the life of God… because of the hardening of their heart" (Ephesians 4:17-18). Yet, whoever relies upon the grace of God offered in Jesus Christ becomes a new-born child of God. "Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new" (2 Corinthians 5:17).

[biblewordstudy]

Can a christian fall from grace?

You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace. Galatians 5:4 What does it mean to fall from grace, especially as that phrase is used in Galatians 5:4? The interpretation of that verse has important implications for the Christian. Some Misinterpretations Unfortunately, Galatians 5:4 is misunderstood by some. One faulty interpretation is that it describes the action of an unbeliever who rejects the gospel. Yet it is clear that the apostle Paul is writing to Christians in this epistle. In the immediate context, he declares that they have been set free by Christ (5:1) and calls them "brethren" (5:11). The New King James translation, "you who attempt to be justified," does not refer to unbelievers trying to be saved, but acknowledges that under the law the most a person can do is attempt to be justified, because ultimately "no one is justified by the law" (3:11). Another inadequate interpretation, the common Arminian one, is that Paul is addressing believers who lose their eternal salvation. Not only is this against the whole tenor of scriptural teaching about the security of salvation, it misunderstands the concept of grace in relation to salvation as well as the argument that Paul sets forth in Galatians. Below is a brief exposition of this verse in its context. The Context Developed The context shows that Paul assumes the readers' saved status from the beginning of the epistle (1:2-4). He reminds them that they were called "in the grace of Christ" (1:6). The concept of grace is at the heart of the proper interpretation of Galatians, and at the heart of the Galatians' misunderstanding of their relationship with God. Apparently they did not understand all the implications of their salvation by grace and were easily confused by false teachers (1:6-9; 3:1; 4:17; 5:7,12). Paul is seeking to dissuade the Galatian believers from trusting in the Old Testament law as a means of sanctification. That would be contrary to the principle of salvation by grace. That is why he criticized Peter for not being consistent with grace (2:11-14) and explained "I do not set aside the grace of God" (2:21). Since the Galatians began their Christian lives "in the Spirit" they should not think they could grow to maturity by their own fleshly efforts at keeping the law (3:2-3). The law only brings a curse (3:10). As believers who have been justified through faith, the Galatians are now "sons of God" (3:26) and no longer slaves to the law (4:5-7). They need to "stand fast" in their liberty and not become entangled in the bondage of the law (5:1). If they revert to legalism, Christ will not profit them in sanctification (5:2), because keeping the external requirements of the law by fleshly efforts cannot bring anyone closer to God. To be acceptable to God, hey must keep the whole law perfectly (5:3), an impossibility. Interpretation of Verse 4 In verse 4, Paul explains that believers who revert to the law are estranged from Christ." "Estranged". translates the verb katargew, which means to be separated or loosed from something, or to render something ineffective, inoperative, or powerless. Paul uses the same word in 2:21 in the sense of set aside.. His readers have been estranged in their relationship with Christ (not cut off in their position as Christians) in that His grace is inoperative for them if they go back under the law, which is what circumcision signifies (5:2). They are in Christ, but not living by the power of His grace. The verb translated "fallen" is ekpiptw which has a broad range of meaning, but usually means to fall from something or to lose one's grasp of something. The Galatians had lost their grasp of grace, not Christ, salvation, or justification. A believer can not be un-justified (cf. Rom. 8:30), but a believer can certainly live in contradiction to Godís principle of salvation and sanctification by grace. At the essence of Paul's argument is the contrast between grace and law. They are opposites which do not mix; they are mutually exclusive. One either trusts in the grace of Christ for righteousness, or the law. Adherence to one system repudiates the other. It is only through faith in God's provision that both positional (3:24) and practical righteousness (5:5) is obtained, not through the works of the law. Therefore, with the phrase "fallen from grace" Paul is not addressing the Galatians' position in Christ; he is addressing their practice, or their Christian walk. The position of the Christian is sure: Every believer stands in grace (cf. Rom. 5:2) as a child of God (3:26) set free from the bondage of the law (5:1). But Christians can compromise their position with inconsistent practice by trying to keep the requirements of the law or some other external system in their own efforts. Application If we as Christians live in outward obedience and submission to the externals of any law or religious system, we do not elevate our spirituality, but lower it. Such legalism can not make us closer to God, but creates a chasm in our relationship to Him. We fall from grace. Perhaps we could say we have a "falling out" with God, because we spurn His gift of grace - the same grace that saved us - in favor of our own achievements. This spirit of legalism goes beyond adherence to the Old Testament Law. For example, if we worship to impress others, we do not "impress" God. If we have daily devotions only to satisfy a schedule, we do not "satisfy" God. If we trust in our sacrificial service to earn God's favor, then we ignore God's sacrificial gift to us. Only life in the Spirit under the grace of God can produce the righteous life that God desires. #FreeGrace #IBelieveInGrace #BibleStudy

[biblewordstudy]

Is the word rapture in the Bible?

Is the word Rapture in the Bible? The short answer is yes. The English word rapture is derived from the Latin word Rapio (verb) or Raptus (noun). The rapture is from the Latin rapio (meaning caught up).It is the belief that the church will be caught up (Greek harpazo, 1 Thess 4:17) and united with Christ at his second coming. here is 1 Thessalonians 4:17 in the Latin Vulgate translation: deinde nos qui vivimus qui relinquimur simul rapiemur cum illis in nubibus obviam Domino in aera et sic semper cum Domino erimus. The Latin word rapiemur is the first-person plural future passive indicative of rapiō. The Latin word rapio is translated into English as rapture, which means to seize or carry off. The Koine Greek word harpazo means to seize be caught up. in 1 Thessalonians 4:17, Shall be caught up (Greek ἁρπαγησομεθα [harpagēsometha]) is a Second future passive indicative of the Greek ἁρπαζω [harpazō], which is a verb to seize, to carry off like Latin rapio. So, we have the English word rapture, the Latin word rapio, and the Greek word harpazo, three words meaning to seize or carry off. It's just a translation issue. What language do you want to translate 1 Thessalonians 4:17 into? German, Spanish, Chinese, it will always have the same meaning, to seize or carry off…rapture. #BibleWordStudy #Bible