Wenstrom Bible Ministries Marion, Iowa Pastor-Teacher Bill Wenstrom www.wenstrom.org

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Wenstrom Bible MinistriesMarion,
IowaPastor-Teacher Bill Wenstromwww.wenstrom.o
rg
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Tuesday October 18, 20111 Timothy 1 Timothy
615-The Father Will Bring About The Rapture At
The Proper TimeLesson 137
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Please turn in your Bibles to 1 Timothy 613.
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In 1 Timothy 615, the apostle Paul elaborates on
the appearing of the Lord Jesus Christ at the
rapture which he mentions at the end of verse 14
by teaching that the Father will bring about this
event at the proper time.
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1 Timothy 613 I charge you in the presence of
God, who gives life to all things, and of Christ
Jesus, who testified the good confession before
Pontius Pilate,
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14 that you keep the commandment without stain or
reproach until the appearing of our Lord Jesus
Christ 15 which He will bring about at the proper
timeHe who is the blessed and only Sovereign,
the King of kings and Lord of lords. (NASB95)
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Which He will bring about at the proper time is
composed of the accusative feminine singular form
of the relative pronoun hos (??) (oce), which
and this is followed by the dative masculine
plural form of the noun kairos (?a????)
(keer-doce), at the proper time
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and then we have the dative masculine plural form
of the adjective idios (?d???) (ee-thee-oce) and
this is followed by the third person singular
future active indicative form of the verb
deiknumi (de????µ?) (theek-nehmee), He will
bring about.
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The relative pronoun hos refers to the noun
epiphaneia, the revelation, which appears at
the end of verse 14 since it agrees with it in
gender (feminine) and number (singular).
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The noun epiphaneia referred to the rapture of
the church when Jesus Christ will appear visibly
to the church and will give resurrection bodies
to His bride.
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Therefore, hos in verse 15 refers to this
prophetic event.
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The verb deiknumi means to cause to be seen, to
cause to be made visible, to make known, to cause
to be revealed and refers to the Father
revealing His Son Jesus Christ at the rapture of
the church.
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It speaks of the Father effecting the rapture to
take place.
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It denotes that at the time appointed by Him, the
Father will reveal or make known His Son at
the rapture of the church.
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The future tense of the verb deiknumi is a
predictive future indicating that it will take
place in the future that the Father will reveal
His Son at the rapture of the church.
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The active voice is causative meaning that the
Father is the cause of His Son being revealed at
the rapture and is not directly involved in the
action, but rather His Son is.
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The noun kairos means appointed time and refers
to the moment in the future when the Father
causes His Son to be revealed at the rapture of
the church.
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This interpretation is indicated by the fact that
the word functions as a dative of time denoting a
particular point of time.
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The adjective idios functions as a possessive
personal pronoun and means, His referring to
God the Father.
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He who is the blessed and only Sovereign, the
King of kings and Lord of lords is composed of
the articular nominative masculine singular form
of the adjective makarios (µa??????)
(mah-kah-dee-oce), who is the blessed and the
conjunction kai (?a?) (keh), and which is
followed by the nominative masculine singular
form of the adverb monos (µ????) (moe-noce),
only
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and then we have the nominative masculine
singular form of the noun dunastes (d???st??)
(thee-nah-steece), Sovereign and this is
followed by the articular nominative masculine
singular form of the noun basileus (ßas??e??)
(vah-see-lefts), the King and the articular
genitive masculine plural present active
participle form of the verb basileuo (ßas??e??)
(vahsee-levowe), of kings
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and then we have the conjunction kai (?a?) (keh),
and which is followed by the nominative
masculine singular form of the noun kurios
(??????) (ker-dee-oce), Lord and then lastly we
have the genitive masculine plural present active
participle form of the verb kurieuo (????e??)
(keerdee-ehvowe), of lords.
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The adjective makarios is ascribed to the Father
and means blessed in the sense of being
transcendent in happiness and its source.
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It describes the Fathers happiness as being
transcendent meaning His happiness is beyond the
limits of human comprehension and it also speaks
of the fact that He is the source of happiness
for the Christian.
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Beginning with the adjective makarios, Paul
breaks into a doxology, which is from the Greek
doxologia and is derived from the Greek noun
doxa, praise, glory, honor and denotes a brief
ascription of praise to the Father.
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The adverb monos is used with reference to the
Father and denotes He is in a class by Himself or
unique meaning that He is the one and only God.

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It rejects polytheism, which was so prevalent in
the first century and expresses a monotheistic
idea.
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The noun dunastes is referring to the Father and
not the Son.
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This is indicated by several factors.
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First of all, in verses 15b-16, Paul describes a
member of the Trinity who reveals the Son at the
rapture as one whom no one has ever seen.
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This can only be either the Father or the Spirit
since the Scriptures clearly teach that the Son
became a human being and revealed the Father to
the human race (John 118 Romans 11-4 81-4
Philippians 26-8 Colossians 119).
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In His deity, Jesus Christ is invisible but He
came to reveal the character and nature of the
Trinity to men.
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Thus, it would be unusual for Paul to describe
Jesus Christ as invisible when throughout His
writings and the writings of the other apostles,
He is emphasized as the revelation of God in that
the person who has seen Him has seen God (John
148-9).
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Now, in 1 Timothy 615-16, Paul could not be
glorifying the Spirit since the Spirit never
glorifies Himself but only the Father and the
Son.
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The Scriptures also teach that the Son and the
Spirit subordinate themselves to the Father even
though they are co-equal, co-infinite and
co-eternal with the Father (Philippians 26-11
Romans 81-4 1 Corinthians 1527-28).
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The Scriptures also teach the Spirit proceeds
from the Father (John 1426 1520-27) and the
Son (John 1526-27 165-7), which reveals the
Spirit subordinates Himself to the Father and the
Son.
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Also, the Spirit inspired Paul to write this
doxology in 1 Timothy 615-16 since all Scripture
including these two verses is inspired by the
Holy Spirit (2 Peter 120-21).
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Furthermore, when He was asked by His disciples
in Acts 16 if He was going to establish His
millennial reign, the Lord Jesus Christ said in
Acts 17 that the Father by His own authority has
fixed the times and epochs.
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This indicates that not only does the Father
appoint the time when His Sons millennial reign
begins but also the rapture since this event is
included in the times or epochs.
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Also, indicating that dunastes is referring to
the Father and not the Son is that in the New
Testament, doxologies tend to be directed toward
the Father rather than the Lord Jesus Christ.
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Lastly, further supporting that dunastes is a
reference to the Father is that the Scriptures
teach that both the Son and the Spirit through
their work on behalf of sinners bring praise to
the Father and glorify Him in the sense of
revealing His character and nature.
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Paul bursts into a doxology of praise to the
Father and not the Lord Jesus Christ because he
is connecting Timothys commission as originating
ultimately from the Father.
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The apostle wants to make clear to Timothy that
his commission in Ephesus not only came from the
Lord Jesus Christ but ultimately from the Father.

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The former did not command Timothy to fulfill his
commission in Ephesus independently from the
Father but in full compliance with the Fathers
plan from eternity past.
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The noun basileus means king and is used with
reference to the Father speaking of His authority
over human and angelic kings.
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The verb basileuo is used of human and angelic
kings or rulers who are subordinate to other
rulers.
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This word speaks of those individuals who were
under the authority of those who were lords since
in New Testament times certain kings ruled only
with the approval of Roman authorities and had no
power to pass on their prerogatives.
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Thus, the verb basileuo speaks of those kings who
ruled with the approval of other human and
angelic authorities.
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The genitive case of the participle form of
basileuo is a genitive of subordination meaning
that these human and angelic kings are
subordinate to or under the dominion of the
Father.
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The noun kurios is applied to the Father
indicating the following (1) His joint-rulership
with His Son over creation. (2) His highest
ranking position as Chief Administrator in the
divine government. (3) His absolute sovereign
authority as Ruler over all creation and every
creature. (4) His sovereign authority over the
church.
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The verb kurieuo means, to have jurisdiction
over a person, to be lord of, to rule over, to
have dominion over.
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The word was often used in classical literature
of powerful political lords who had certain legal
rights to authority based on their lordship and
were authorized to exercise power and control
over those of lesser degree (Liddell and Scott,
page 1013).
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This word speaks of those individuals who had
authority over certain kings since in New
Testament times certain kings ruled only with the
approval of Roman authorities and had no power to
pass on their prerogatives, thus, the verb
kurieuo speaks of those lords or rulers who
exercised authority over rulers.
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The genitive case of the participle form of
basileuo is a genitive of subordination meaning
that these human and angelic kings who rule over
other human and angelic rulers are subordinate
to or under the dominion of the Father.
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