The Prewrath Rapture: Answering the Critics
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Part I The Prewrath Rapture
Chapter 4: A Strong Foundation
Chapter 5: Introduction to Matthew 24
Chapter 6: The End of the Age (Matt 24, p2)
Chapter 8: The Church and Revelation
Chapter 9: The Day of the Lord Wrath
Chapter 10:Imminency and the Early Church
Part II Answering the Critics
Chapter 11: Last Points and Most Common Critiques
Chapter 13: Answering Brainard, part one
Chapter 14: Answering Brainard, part two
Chapter 1: Introduction
When is the rapture of the church in relation to end time events? That is one of the most debated questions in the church, today. Opinions range from pre-tribulationism to post-tribulationism to one within the seven year Tribulation, among others. Some even try to set dates, ignoring scriptures which say we cannot know the day nor hour (Matthew 24:36).
Some even deny the rapture of the church. But if we take Scripture in its literal sense, it cannot be reasonably denied. The Apostle Paul explained it to the Corinthians (1Cor. 15:52) and to the Thessalonians (1Thess. 4:13-18). Jesus Himself promised to come back for His church (John 14:1-3). Admittedly, the word rapture is not found in the Bible. This term comes from the Latin word rapere, translated as caught up in 1Thessalonians 4:17. The Greek word is harpazo. This word means to snatch up quickly or forcefully.
The most popular rapture theory, at least in free countries, is pre-tribulationism. Understandably so, as it guarantees the removal of the church prior to the all of the events of the final seven years of this age. Also, most adherents believe those who previously rejected Christ will receive a second chance at salvation after the rapture. This is not to say that all, or even most, believe pre-trib for these emotional reasons. However, it certainly adds much to its allure, as seen by the emphasis some pre-trib books place on them.
Post-tribulationism also has a sizable following. In fact, many of the great Bible teachers of the past held to some form of post-trib, or else a historicist view. Among these greats are John Calvin, Martin Luther, Charles Spurgeon, Robert Gundry, William Erdman, Matthew Henry, and many others.
Adherents of each of these are able to point out logical and Scriptural flaws with the competing views, some of which are impossible to explain away. Then when you add mid-tribulationism, the partial rapture, a-millennialism, post-millennialism, and the pre-wrath view, you end up with a large number of theories to consider. This has led to much confusion among some in the church.
Many resolve this confusion by simply picking the one they like best, or the one they were taught in their church. Often times they are not even aware other theories exist, as was once the case with me. Some give up deciding on a position all together. Their slogan is, "I am a pan-millennialist. It will all pan out in the end!"
It has been said as much as one-third of Scripture concerns predictive prophecy. A significant number of these deal with the end of this age and Christ's second coming. Herman Hoyt noted that
In comparing the proportion of emphasis given to the two comings of Christ, it is interesting to note that for every prophecy concerning Christ's first coming, there are eight for His second.1
He counts over 300 New Testament references alone concerning the second coming. Obviously the issue is of some importance to God, else He would have devoted less of His Word to the topic.
Some see no purpose in the study of eschatology, believing it is of little practical value. On the contrary, the study of last things is eminently practical. First, Christians should desire to know the whole counsel of God. If God and His chosen vessels considered it important enough to write frequently about it, it must be important enough to look into it. Second, many prophetic passages have built in applications. For example, 2Peter 3:11-18 assures us that God's coming judgment is great motivation for living in holiness. He further promises a new heaven and earth where the righteous will dwell for eternity.
Also, if the church is to enter the Tribulation, as many believe, we should desire to know everything we can about this time. This will encourage and strengthen us to stand for Christ come what may. It will also help us mentally prepare for the things we may have to face. A number of passages then become very significant (for example: Matt 10:16-42; 24:3-25, Revelation). These advise believers what to expect, and some of the things we should do (and not do) while enduring to the end of this age.
Significantly, Revelation is the only book in the Bible, outside of the books of Moses, which explicitly promises a blessing to those who read it and obey it (Rev 1:3; 22:16). This book is specifically addressed to the church, and concerns the second coming of Christ from start to finish. These facts make abundantly clear the practical nature of the study of eschatology.
How I Came to Believe Pre-Wrath
After much prayer and research on the rapture question, I have concluded that the pre-wrath view best fits Scripture. It provides solid answers to the admitted problems with the other theories, but recognizes and supports those things in which they are strong. Just as important, it maintains a consistent method of interpretation. Allow me to explain how I came to hold this position.
Like many, I used to be a pew-warmer, going to church and trusting the pastors to have correct doctrine. As they were pre-trib, so was I, but not from any clear understanding of what Scripture says. One day God brought conviction that I should understand His Word for myself. So I began reading and studying.
As I read, occasional passages caught my attention, such as Matthew 24 and 2Thessalonians 2. They did not seem to fit the pre-trib position I had been taught. Eventually, I began to have inner doubts about it, but obstinately continued to profess belief in it because teachers I loved and respected taught it. It was a tradition! Also, I was largely unaware there were other options.
A short time after these scriptural seeds started growing and cracking my pavement of tradition, this issue came up with a minister friend one day. I was going through a difficult time and expressed my wish that Christ would come and rapture us out of here, soon. He said it was unlikely, because he thought the Antichrist must come first. He had also seen the problems with pre-trib and was conducting his own study to find answers. With this confirmation I promptly brought in the jack hammers and began tearing out the pavement of pre-trib tradition from my system of beliefs. I did not yet know what the correct answer was, but it seemed clear the road would enter the Tribulation rather than end before this time.
A few months later I was attending a Bible class. The teacher began a study on Revelation, doing his own analysis rather than just teaching from what others had written. At the beginning of his study he was a firm pre-tribulationist. I showed him the problems I had with that theory. His answers were weak and unconvincing - even to his own ears, he later admitted. Several months into the study he came to seriously doubt the pre-trib view. But neither of us had resolved the issue.
God put it together for me by placing Robert Van Kampen's book, The Sign2, in my path. This book convinced me that the pre-wrath view was the answer. I had seen a correlation between Matthew 24 and Revelation 6 and 7, and his book agreed and thoroughly explained it. The more I meditated on Scripture and considered pre-wrath, the more certain I became.
Later, I came upon Marvin Rosenthal's3 book on the pre-wrath rapture, and became even more certain. As I have matured in the faith and spent time in the Word, I see more and more evidence supporting this view.
Eventually, I felt led me to write this book. I have researched it carefully, reading many books on different positions, because I wanted to be sure I presented the truth. I carefully considered several articles and books attempting to refute pre-wrath, and could easily answer their complaints from Scripture.
As you read this book, keep your heart and mind opened to the Holy Spirit. If the position I present is true, the ramifications for the church are vital. Be like the Bereans and search the Scriptures for yourself (Acts 17:11).
Let me be clear, I still greatly respect those who believe and teach differently on the rapture. A difference of opinion concerning the timing of the rapture is not suitable grounds for breaking fellowship with other believers. Some churches have been split, friendships destroyed, and people hurt and disillusioned because of dogmatism in non-critical doctrines such as this. That should not be! While some doctrines should be held so tenaciously, the timing of the rapture does not belong on that list.
Most importantly, we must recognize that the rapture is not about an event, but about a Person, Jesus Christ. Jesus calls Himself the resurrection and the life. Paul taught in Titus that Christians should be looking for the blessed hope and glorious appearing of Jesus Christ. As far as our focus is concerned, it does not matter whether Christ's coming is pre-trib, post-trib, or pre-wrath. We should always live as if today were our last day on earth. Always we should look unto Christ as the Author and Finisher of our faith. If we truly seek Jesus and maturity, when any fiery testings come our way we will see them as opportunities to grow in Christ and learn directly from Him. When we are living in His Kingdom, it will not matter whether we are persecuted or safe, whether we miss the Tribulation or must endure part or all of it. We will cry out with Paul: "For me, to live is Christ, and death is gain."
My greatest desire for this book is that it leads believers closer to Christ, exhorting them to purify their hearts in preparation for the coming of Christ.
Chapter 2: Before We Begin
Before building a house, a person must have and know the proper use of the tools he needs. Likewise, a familiarity with common end time terminology and Bible study methods helps us correctly assemble the rapture doctrine.
The first thing we must establish are the basic rules for interpreting Scripture. Different people use differing methods. For example, some believe prophecy should be interpreted allegorically, that is, as having some spiritual or secret meaning which has little to do with what it literally says. Others believe the entire Bible should be taken literally, allowing for figures of speech or hidden meaning in the parables.
The biggest danger with an allegorical method is that a person can literally make the Bible say almost anything they want (pun intentional) - making it easier for people to have wildly conflicting ideas. But sticking to a literal method, taking God's Word at face value, makes it easier to arrive at a general consensus. After all, if God wants us to understand the basic concepts of His Word, which He does, then logically He would tell us like it is.
Hank Hanegraff uses the acronym LIGHTS to explain the basic rules of understanding Scripture. I will also use this convenient device.
The L stands for the literal interpretation of the Bible. Take it at face value, while still making allowances for clear metaphors and other figures of speech. Even parables have a directly literal meaning behind their picturesque story. Jesus taught us how to interpret parables in Luke 8:5-8; 11-15. We find a central theme in this parable - plant God's Word deeply in your heart. Yet each major element adds important details. This method holds true for all parables. Now the literal method does not negate the need for spiritual understanding and discernment (1Cor. 2). Even so, the spiritual understanding and application will still be tied to a literal reading of the text. This is where the next letter comes in.
The letter I reminds us we need the illumination of the Holy Spirit. He will guide us into all truth (John 16:13). What He reveals will not contradict the Bible when correctly divided (2Pet. 1:21; 2Tim 2:15). Many things in the Bible picture spiritual truths.
I'll briefly illustrate how the Spirit illuminates deeper truths with an example which I believe every Christian should know. In Joshua we read the account of the battle of Jericho as Israel first entered the promised land. At the merely literal level we see how God gave the Hebrew people the victory. The central spiritual lesson is that God gives us the victory when we do it His way.
At the same time, there are at least eight elements in the story significant to spiritual warfare and our spiritual walk. 1) Jericho represents our sin nature, our inclination to sin. God has promised victory over sin if we do it His way (Gal. 5:16; Josh. 6:2). 2) We must persevere in our faith and testings, just as they had to march around the city for seven days. 3) They were commanded to keep silent and focus on the Ark of the Covenant, not on Jericho. We are to take every thought captive in obedience to Christ (2Cor. 10:3), focus on God and His righteousness, not on our sin. We gain true victory when our minds are hidden in Christ. 4) The praise and worship, the trumpets, the shout - Ephesians 5 and 6 tells us we should continuously be in prayer and making melody in our hearts toward God. 5) Israel was told to destroy everything and everyone in Jericho. We must not allow anything of our sin nature to survive which might draw us back into sin. 6) There is warning about what will happen if we allow anything to survive which we have been told to destroy. One person kept a few treasures from Jericho, which resulted in the destruction of him and his family. 7) Don't rebuild the stronghold of sin (Heb. 6:4-8; Josh 6:26). 8) Just as Israel had many more battles to totally conquer their promised land, so we must continue progressing in the Kingdom.
The G in LIGHTS is the grammatical principle, understanding the Greek and Hebrew words and sentence structure. While not absolutely necessary to understand the Bible, sometimes it can help to clear up a question or gain greater value from study. Most of us do not have time or inclination to learn the original languages. There are a number of dictionaries and grammaries which can be consulted, such as Strong's and Vine's, which provide much insight into the meanings of the words used.
H is the historical context of the writer. While the Bible can be largely understood without a working knowledge of the times they were written in, some passages become much clearer with that knowledge. Commentaries and Bible dictionaries can be of much help in this areas. We will see a pertinent example of this when we look at the parable of the wise and foolish virgins (Matt. 25).
T reminds us God has anointed some to be teachers of His Word (Eph 4:11). They often provide much insight into Scripture. But we must still examine what we are taught and ask God to reveal Himself to us. Even God-called teachers are imperfect and make mistakes. Also, there are many wolves in sheep's clothing, false teachers who claim to be Christians. There are also those who enter a teaching ministry without the call or gift of God to do so, who are more easily prone to error.
Finally, the S stands for scriptural harmony. As discussed under I, nothing in God's Word will contradict any other. So if it seems to conflict, then either we misunderstand something, or else we do not have all the information necessary to correctly interpret the passages. Every verse must be considered in its immediate context, for it is rare that a statement stands alone. They must also be related to the whole book in which it is written, for the author often had a specific purpose and theme in his writing. Last, we must compare Scripture to Scripture, for God's Word will tend to interpret itself if we let it.
Terms and Definitions
There are a number of important terms with which we must be familiar when studying eschatology. The first is resurrection. There are two resurrections in Scripture, that of the righteous unto eternal life, and one for the unrighteous for eternal condemnation. The first resurrection has several phases. Jesus was first to partake of it as the final proof of His identity, and guaranteeing the raising of the saints (1Cor. 15:20-23). It seems that at that time many Old Testament saints were also raised. The New Testament saints will be raised up at the rapture (1Thess. 4). It appears that those who put faith in Christ after the rapture will be raised up after the Battle of Armageddon (Rev. 20:4), though the exact understanding of this verse is debated.
The second resurrection takes place at the Great White Throne judgment following the 1,000 year personal reign of Christ on earth. This relates to the unbelievers and ungodly who will be thrown into the Lake of Fire, which is the second death (Rev. 2:11; 20:4-6, 14; 21:8).
Some in the church debate whether the resurrection is bodily or strictly spiritual. Paul explained the resurrection in 1Corinthians 15. A false rumor had crept like termites into this church denying the resurrection, weakening their faith. Apparently, some even questioned the resurrection of Christ. Paul dealt with the issue strongly to ensure the extermination of this destroying pest. First he reminded them that Christ had originally been preached as risen from the dead. He then named several witnesses and referred to 500 others who had seen the resurrected Christ, many of whom were still alive who could verify it. He then declared:
…now if Christ be preached that He has been raised from the dead, how do some among you say that there is no resurrection from the dead? But if there is no resurrection from the dead, then Christ is not risen. And if Christ is not risen, then our preaching to you is in vain and your faith is in vain. Yes, and we are found false witnesses of God that He raised up Christ, whom He did not raise up – if in fact the dead do not rise. For if the dead do not rise, then Christ is not risen. And if Christ is not risen, your faith is futile; you are still in your sins! Then also those who have fallen asleep [died] in Christ have perished. (15:12-18)
Paul makes it clear as spring water: the true gospel hinges on the resurrection of Christ. He goes on to say:
But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep. For since by man came death, by Man also came the resurrection from the dead. For as in Adam all die, even so in Christ all shall be made alive. But each one in his own order, Christ the firstfruits, afterward those who are Christ's at His coming. (15:20-23)
This is a serious matter!. Either Christ has risen or we are still lost in sin. But what kind of resurrection did Jesus experience, physical or merely spiritual? Did the eyewitnesses see a ghost or Jesus in the flesh? That is the million dollar question. Paul makes it clear the saints will undergo the same as Jesus, as does John (1John 3:2). Let's first look at the argument for purely spiritual resurrection. 1Corinthians 15:44 says:
…It is sown a natural body, it is raised a spiritual body. There is a natural body and there is a spiritual body.
Those who believe a strictly spiritual resurrection point to the word spiritual in this verse, putting emphasis on that adjective. But a noun is stronger than an adjective. The above verse concerns the change in nature of the same body. The natural body is subject to sin, deterioration, and death. The resurrection will raise a body which is eternal, sinless, and pure. Our current flesh cannot inherit the kingdom of God, but our new body will be able to enter into His presence because no sin nature will remain.
Second, the Bible clearly teaches the bodily resurrection of Christ, providing at least four proofs:
*When the women and disciples went to the tomb following the Sabbath, Christ's body was gone, yet his grave clothes remained. The description seems to suggest His body was removed from the mummy-like wrappings without disturbing them.
*When Jesus appeared to His disciples He could be touched, and a ghost cannot be touched. Not only that, but He still carried the wounds of His crucifixion, showing it was the same body. (John 20:24-27).
*In fact, Jesus reassured His disciples that He was not a disembodied spirit by eating some fish in front of them (Luke 24:28-43).
*Jesus even prophesied early in His ministry that He would be raised bodily as proof that He is the Christ (John 2:18-22).
Based on this evidence, obviously Jesus rose physically, which means the saints will do the same. Romans 8:23 adds that the body will be redeemed, which qualifies it for the resurrection. Old Testament passages which proclaim bodily resurrection include Psalm 17:15, Isaiah 26:19, Job 19:26. In conclusion, the resurrected saints will be restored to their physical bodies. But these will be fully redeemed and without sin, and will be dominated by the spirit and have spiritual properties.
I frequently use the term church age. Some Bible teachers do not like this term, so let me explain what I mean when I use it. According to dispensational theory, God has dealt with mankind in different ways throughout history. For example, under the Old Covenant the Hebrew people were God's chosen nation and salvation was largely through the Law. When Christ died and rose again the next stage of God's plan for humanity was revealed, and we entered the times of the Gentiles (Luke 21:24 and others). The church was born as God chose to bless the Gentiles (non-Hebrew nationalities) through His Son. Israel was largely hardened in unbelief because of their rejection of their Messiah, Jesus (Rom. 11). The church became a mostly Gentile institution, thus the term church age in relation to the times of the Gentiles. The times of the Gentiles also refers to how long Gentiles will trample Jerusalem and Israel, or have control over parts of it.
We are in the last days and have been since the outpouring of the Spirit in Acts 3. It is called that because this is the last age before God comes to directly rule the earth in Person through His Son, Jesus, and establish an earthly Kingdom. Israel will then once again be favored of God - in much greater measure than the Old Covenant. Then, all Gentiles nations will learn about God through Israel, and be required to send representatives to Jerusalem for Passover every year.
God has set aside a seven year period at the end of this age for the breaking and restoration of Israel. He will also bring judgment and wrath against the ungodly. This time is commonly called the Tribulation. This term, like rapture, has been coined to describe a real event, and is not used in Scripture for the entire seven years. I usually use a different, more scriptural, term
In Daniel 9:24-27 the prophet Daniel was given a vision of seventy weeks - which is measured in years rather than days. The first sixty-nine weeks of years began with the command to rebuild Jerusalem following Israel's captivity in Babylon, and was concluded at the start of Jesus's public ministry. The times of the Gentiles is the period between the sixty-ninth and seventieth weeks. So I use the term the seventieth week to describe the final seven years. Let's look at this passage, as it is important for understanding the end time.
26) And after the sixty-two weeks [69th in context] Messiah shall be cut off, but not for Himself; and the people of the prince who is to come shall destroy the city and the sanctuary [Jerusalem and the Temple]. The end of it shall be with a flood, and until the end of the war desolations are determined.
27) Then he [the prince who is to come] shall confirm a covenant with many for one week; but in the middle of the week he shall bring an end to sacrifice and offering. And on the wing of abominations shall be one who makes desolate, even until the consummation, which is determined, is poured out on the desolate.
The first clause of verse 26 is the crucifixion of Jesus for mankind. The rest of it refers to the fall of Jerusalem at the hands of the Roman Empire in 70 AD. The Antichrist - the prince who is to come - likely comes from the same area or root-stock of people. The Jewish people have encountered severe persecution since the fall of Jerusalem and made desolate repeatedly, such as under Hitler and Stalin.
In verse 27 the Antichrist (the prince to come) signs or confirms a covenant with many for seven years. This is some sort of peace treaty, likely involving a number of countries. My personal belief is that this treaty sets up a mostly worldwide governmental system, known currently as the New World Order, which eventually the Antichrist is given power over for 42 months. Others believe it will only involve the European Community or an Islamic coalition. Israel will also sign the treaty, which I believe allows them to rebuild their temple. Isaiah says this is a covenant with death, and with sheol (the grave) are we at agreement (Isaiah 25:15, 18).
In the middle of the week, after the Antichrist is given his power he will will violate the treaty and come against Israel at the Abomination of Desolation (Matt. 24:15; Daniel 12), and bring the great tribulation upon Israel and the world.
The term the great tribulation in prophecy always refers to this period of time, and takes place during second half of the seventieth week. Jesus told us in Matthew 24, though, that the great tribulation will be cut short for the sake of the elect, which I explain in chapter five. It is largely to avoid confusion with this biblical term that I usually call the seven years Daniel's seventieth week rather than the Tribulation. The great tribulation is also called the time of Jacob's trouble, as Israel will face her greatest persecution in history - ultimately killing 2/3 of all Jews over all the earth.
The Antichrist is also known as the beast and the man of sin (Rev 13:1-8; 2Thess 2:3-4). Anyone who denies Jesus is the Christ come in the flesh is an antichrist (1John 2:18; 4:3; 2John 7). There is yet a man to come, however, a great deceiver, who will convince or force much of the world to worship him, much like some of the Roman Ceasars and other rulers throughout history. Some also believe he will present himself as Israel's long-awaited Messiah. In the middle of the week he violates the treaty or comes against Israel for other reasons. He will bring a huge army against Israel, then set up his image or sit himself in the most holy place, in the rebuilt temple. There he will declare Himself God. His lies and power - to the calling of fire from heaven - will convince most of the unsaved world to follow him. This Abomination of Desolation will also be referred to as the revealing of Antichrist (Matt 24:15; Dan 12:11; Rev 13).
Shortly after revealing himself, the Antichrist will institute a mandatory worldwide identification system, a mark on the right hand or forehead (Rev 13:16-18). Only those with the mark, which signifies acceptance of the beast or the worldwide government, will be permitted to buy or sell, and it will be a capital crime to refuse it. Believers living during this time must keep in mind that those who receive this mark will abide under God's wrath, and end up in the Lake of Fire (Rev 14:9-10). The Bible gives no indication that it will be possible to repent taking this mark, except perhaps to cut off the hand or pluck out the eye if that is where the mark is (Matt 5:30). There are apparently three different marks: the mark, the name of the beast, and the number of his name - 666.
Several possible means of this marking have been suggested. It is most probably a tiny, magnetic computer chip inserted under the skin similar to bar codes and anti-theft devices already in use. Interestingly, the work mark in Greek is closely related to a word which means a palisade or picket fence, which looks like a bar code. This computer chip technology is already available and in use in both animals and humans. It is called the RFID.
The 144,000 (Rev 7) are the firstfruits of Israel to be restored during the great tribulation. We will look at them in detail later.
The Day of the Lord (DOL) is closely associated with the wrath of God. This is not a literal day, but a period of time. Many scholars believe the DOL includes not only the wrath of God, but the millennial reign of Christ, too. The timing of the DOL is one of the most important factors in determining the rapture question, and is hotly debated. Some believe it includes the entire seventieth week, some only part of the week, and some start it at the Battle of Armageddon. I will demonstrate thoroughly from Scripture that it begins with the sixth seal sometime after the Abomination of Desolation, but before the trumpet and bowl judgments.
I have already often used the term second coming. This is when Christ return in glory at the end of the age (Matt 24:3, 30, et al). In the next chapter I will discuss most of the views which have been developed concerning the second coming and the rapture.
Chapter 3: Choices
In the last chapter we learned the basic tools needed to build our study on the rapture. We will now look at blueprints, examine the various layouts. Just as a house may be one story or more, modern or colonial, so has Scripture been divided and put together in various ways to produce a number of end time theories.
Before we look at these theories, we must know what qualities make solid construction. Every house needs a good foundation to make it sturdy. Every doctrine must be built on the rock of Jesus with the strong stone of God's Word to withstand the strongest storm. There is no other spiritual foundation (1Cor 3:11). Everything in God's Kingdom is centered on Christ, including the rapture. As the framework must hold the house up so must a doctrine of this complexity have a strong core. The walls and roof add strength and protection as the related supportive point make a stronger doctrine. And last, a house should be well laid out for convenient plumbing, electricity, and usage; A doctrine should be of some practical value in the life of a believer.
A number of eschatology designs are commonly found in the church today. Some believe in a pre-millennial coming of Christ and some do not. This chapter looks at each of these and reveals their key weaknesses.
The first two we will look at are poorly-built mobile homes and sit on a foundation of sand. A-millennialism and post-millennialism both rely on an allegorical, so-called spiritual, method of interpretation.
In deciding which method to use, literal or allegorical, the critical element is whether it does justice to all of Scripture. A simple fact, however, provides strong testimony against using the allegorical method for prophecy: When the fulfillment of non-eschatalogical prophecies are examined, they were typically fulfilled literally as written, though sometimes in surprising ways or over a period of time. More to the point, Christ fulfilled those prophecies concerning His first coming just as they were written. It is reasonable, logical, and consistent, therefore, to study those that concern His second coming the same way. I have learned that God is consistent in all things.
Someone might argue that the picturesque language in Revelation and Daniel makes a literal interpretation difficult, if not impossible. Seven-headed, ten-horned dragons? A beast of iron and clay? These are not meant to describe physical appearance but are metaphors revealing characteristics of their subjects. This does not mean every prophetic passages has a hidden meaning. Metaphorical passages are usually quite obvious, and Scripture should otherwise be taken literally.
A-millennialism teaches that Christ will not really rule the earth for 1,000 years in person. Rather, adherents teach this as an indefinite time span in which Christ reigns in the hearts of believers between His two advents. The Olivet Discourse (Matt 24-25) and Revelation are viewed has already fulfilled, or else spiritualized away. In the end, they believe Jesus will return and receive His saints, and then judge the wicked. The roots of this position can be traced back to Origen (184-254 AD), who was influenced in his doctrine by Greek philosophy. It was popularized by Augustine (354-430 AD), who essentially founded the Roman Catholic Church, the primary proponent of this theory.
But Revelation 20, when taken literally, clearly foretells that the saints will rule the earth with Christ while Satan is bound in the bottomless pit, unable to deceive the nations. The nations certainly are deceived and follow the enemy's lead, now. A-millennialism falls flat on this point alone.
Post-millennialism, on the other hand, teaches that mankind will bring about the millennial kingdom through spreading the gospel and fostering civic righteousness and world peace. They conclude that Christ will truly be present when this is accomplished or else that Christ will return at the end of the period of blessing. They believe that through the efforts of man the existence of sin will be negligible. The primary scriptural support claimed for this is Luke 17:21.
Daniel Whitby (1638-1726), an English Unitarian minister, was the first to teach this view. It had some popularity during the Reformation, when the gospel spread rapidly through the world. Variations of this view are held in some liberal churches.
This view is very similar to one of the tenets of the New Age Movement (NAM). The NAM maintains that eventually mankind will bring about world peace and happiness through their enlightened spiritual beliefs. But these beliefs do not include faith in the real Christ. Some believe the NAM will be a major part of the religious harlot, Babylon, described in Revelation 17.
The Bible prophesies that the exact opposite will happen - that sin and lawlessness will abound more and more. Even the church, as a whole, will fall away from the true gospel (1Tim 4:1, 2; 2Tim 3:1-9, 13; 2Pet 2:1-3, 12-22). We see these fulfilled today. Post-millennialism is clearly not built on the solid rock of the Bible.
Both of these use the risky and malleable allegorical method. Furthermore, key points in both contradict clear, biblical teaching. It is best we look elsewhere for safe ground to build our position.
Pre-millennialists agree with Scripture that Christ will rule the world in person for 1,000 years after His second coming (Rev 20:6). This view was almost unanimously held by the early church until the third century, when the Alexandrians, Dionysus, Clement, and Origen introduced the allegorical method of interpretation. The majority of end time theories are based on the pre-millennial advent of Christ.
Papias (AD 155): There will be a millennium after the resurrection from the dead, when the personal reign of Christ will be established on this earth. (Fragment IV)
Justin Martyr (AD 110-165): I and others, who are right-minded Christians on all points, are assured that there will be a resurrection of the dead, and a thousand years in Jerusalem, which will then be built, adorned, and enlarged. (Dialogue with Trypho, LXXX)
Tertullian (AD 150-225): We do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem. (Against Marcion, Book III, Ch xxv)
All of the pre-millennial views claim to follow a literal method, building a foundation of good stone. However, as we will see, some adherents of various of these views are inconsistent in applying this method, leaving cracks and gaps in their foundation.
The Partial Rapture
The partial rapture theory can be traced back to 1883, and has only been held by a relatively small minority of believers. But the flaws with this theory are serious, like a bad case of termites in a house, so I will spend a little time on it.
The partial rapture is a pre-trib variation which teaches that not all Christians will be caught up in a pre-trib rapture. Adherents believe only those who are watching and waiting will qualify to go at this point. The remainder must suffer through part or all of the seventieth week to mature. These privileged believers are described as having achieved some degree of spiritual maturity to make them worthy to escape the Tribulation. Luke 21:36 is their key verse.
Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass and to stand before the Son of Man.
They also use Philippians 3:20; Titus 2:13; 2Timothy 4:8; and Hebrews 9:28. We will examine each of these.
…we shall ALL be changed… the dead will be raised incorruptible, and we shall be changed.(1Cor 15:52 emphasis mine)
…For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep [have died] in Jesus…The dead in Christ will rise first. Then we who are alive and remain will be caught up together with them…Comfort one another with these words. (1Thess 4:14, 16-18)
These two key rapture texts encourage all who believe. The first promises that all will be rapture/resurrected, while the second explains the criterion for this promise is true faith in Jesus. It would be difficult to find comfort in Christ's coming if some true believers were in danger of being left behind simply because they did not grow up fast enough or as far as they might have. Fruit is expected and required in the life of a believer (John 15; Gal 5), but no scripture defines a certain amount required to be saved. The key is to endure to the end in faith in Christ, even if it means dying for Him.
To be thorough and fair, we must also address their key passages.
(Luke 21:36) "Watch therefore, and pray always that you may be counted worthy to escape all these things and to stand before the Son of Man." Jesus is here advising us to make sure we are truly saved, for an active, living faith is the only thing that can make us worthy to stand before Jesus (see James 2). The rapture is also in this verse, as we will see in a later chapter – but not a partial rapture.
(Matt 24:40-42) "Two men will be standing in the field: one will be taken, and the other left. Two women will be grinding at the mill: one will be taken, and the other left. Watch therefore…" The problem here is that this passage, out of its context, does not clearly state who is taken and who is left behind, so the partial rapture interpretation is highly subjective; we cannot tell for absolute certain from this portion alone which of these were saved, let alone their degree of spiritual maturity.
Basically, there are two ways these verses are usually interpreted, each centered on a different time frame for the context. The first, held by most pre-tribs, is that the one is taken for judgment while the other remains to enter the millennial kingdom, at the end of the seventieth week. The second view, held by pre-wrath adherents and others, is that the one is taken in the rapture while the other is unsaved and remains on earth to face God's wrath. We will see later why the context better supports the latter view.
(Heb. 9:28) …to those who eagerly wait for Him He will appear again, apart from sin, for salvation. First, ALL believers should be eagerly awaiting the return of their Savior Jesus Christ, for it is an integral part of His gospel. We live in a wicked and sinful world, full of suffering and pain, which should cause God's children to long for and lust after the coming of Jesus to set things right. Second, this verse does not contrast with those believers who do not eagerly await the second coming. And finally, the author's point is that Jesus has already come once for the sake of deliverance from sin; when He returns, it will be to deliver us from this body of death and complete our salvation. Again, the rapture is in mind here, a complete resurrection and catching up of the saints.
(Ph'p 3:11) …if, by any means, I may attain to the resurrection of the dead. When quoted by itself this verse can be deceiving, seeming to emphasize the need for works. Taken in context the true meaning becomes clear. In verse 8 Paul declares that he counts all of his own works as loss when compared to knowing Christ. His real revelation here, then, is that he attained to the resurrection by faith and a personal relationship with Christ, and that he has laid aside attempting to earn it through his own good works. This is the only means to attain to the resurrection. This partial rapturist error illustrates the need to consider the context of every verse before offering an interpretation.
All other Scriptures raised up by partial rapturists can likewise be easily answered. This blueprint has serious flaws and should be tossed straight into the trash can.
Mid-tribulation Theory
Mid-tribulationism, which many prefer to call the mid-week theory, is also held by only a small portion of the church. With the rising popularity of pre-wrath it has largely dropped by the wayside.
This view became prominent in 1941, when "Norman B. Harrison published The End: Rethinking the Revelation4, in which he said the rapture would occur in the middle of the seventieth week, prior to God's outpouring of wrath. He noted that the Apostle John called the first half of the seventieth week as "sweet," because of the presence of the church, while the second half was called "bitter," when the church is absent (Rev 10:9-10). He thus identified the second half as both the great tribulation and God's wrath."5
This view typically places the rapture at the Abomination of Desolation. Some believe that the seven seal and seven trumpet judgments of Revelation take place during the first half of the week and are not God's wrath. They identify the last trump at the rapture (1Cor 15:52) with the seventh trumpet, and equate the seven bowls with God's wrath. Others, such as Gleason L. Archer, believe the trumpets also take place in the second half of the seven years and place the rapture at the sixth or seventh seal. Mr. Archer suggests as a key evidence for mid-trib the frequent emphasis on the midpoint in Daniel, the Gospels, 2Thessalonians, and Revelation.6
Several points create difficulty for this theory (weakening pre-trib at the same time). In Revelation 14:9-13 the third angel warns mankind not to receive the mark of the beast, nor to worship him. In this context John adds the following:
Here is the patience of the saints. Here are those who keep the commandments of God and the faith of Jesus. Then I heard a voice from heaven saying, " blessed are those who die in the Lord from now on…(emphasis mine)
Revelation 13:7, 10 describes the same time frame:
And it was granted to [the beast] to make war with the saints and to overcome them…. Here is the patience and the faith of the saints.
These parallel passages take place following the Abomination of Desolation. If the rapture has just taken place, then who are these saints who have been keeping the faith of Jesus, and now especially must persevere? This suggests they have been saved for some time through faith in Christ. As we will see later, 2Thessalonians 2:9-12 and Revelation 13:8 make a strong case against significant numbers turning to faith after the beast comes on the scene.
Revelation 14:14-16 describes a harvest that best fits the rapture from a heavenly viewpoint (see Matt. 13:24-30), as most mid- and post-tribs also agree. The problem arises in the context - the prior angelic warning about the mark of the beast and martyrdom and patience of the saints of Jesus. Jesus has a sickle to reap the first harvest, while another angel has the sickle for the second. The second is specifically to reap the grapes of wrath while the first has no mention of wrath. Scripture says Jesus Himself gathers the saints following a shout from an angel (1Thess 4), which fits this first harvest. These facts indicate the rapture cannot take place until sometime after the rise of Antichrist. As we study, we will see that Scripture consistently teaches this.
Understanding the Order of Revelation
The idea that the last trumpet of the rapture is the seventh trumpet judgment also has problems. Most of these I discuss in chapter 10, but a couple of points should be discussed here. First, the beast is promised a full forty-two months (1260 days) to rule (Dan 12:7; Rev. 13:5). On the other hand, Revelation 11:15-19 explicitly states Jesus begins ruling the earth at the seventh trumpet. I seriously question the validity of a position which allows the beast not only to be in power, but to prosperously and successfully rule the earth at the same time Jesus is declared King of all the nations. Yet many expositors believe the seventh trumpet sounds around the time of the Abomination of Desolation, in spite of this issue.
The first key to understanding the order of Revelation is in 10:11. This says John will prophesy again about many people, meaning that the vision is about to backtrack in time and approach from another angle. This does not mean, as some have supposed, that John will be one of the two witnesses which are next described - it says he will prophesy about many people, not to them. When you look at the whole context, it becomes clear.
Up to this point after chapter five, very little has been said concerning the players of the end time drama, excepting the great multitude and the 144,000 in a context especially significant to them at the sixth seal (Rev. 7). But following this statement John sees many important people and groups of the end time. First is the two witnesses at a significant point - the end of their three-and-a-half year ministry. Then we see the seventh trumpet, concluding the current run through the seven years.
John begins prophesying again in chapter 12. The first five verses briefly show the establishment of Israel, the various past beast empires backed by Satan trying to destroy God's people, the birth of Jesus and His death by the machinations of the devil, and Christ's victorious ascension into heaven. Verse six then jumps ahead to Israel's (the woman's) flight into the wilderness to escape the beast. Verses 7-12 explain why they flee. In a great battle in heaven just before the Abomination, the Archangel Michael casts Satan and his cohort out of the heavenly dimension to earth. Satan then immediately comes against Israel and the saints of Jesus (v.11) in his great wrath. The rest of chapter 12 provides an overview of Satan's wrath during the great tribulation. After a portion of Israel successfully flees into the wilderness with God's aid, the beast comes against the rest of her offspring who have the testimony of Jesus - that is, the church.
Revelation 13 describes the beast and his false prophet, and again mentions the saints of Jesus. Chapter 14 brings out more about the 144,000, the three proclaiming angels, the fall of the religious Babylon to the beast, the mark of the beast, the patience of the saints of Jesus, and the Son of Man at the two harvests. The first harvest is the rapture. The second harvest, the grapes of wrath, are the trumpet judgments of the initial stage of God's wrath. This brings us back to the seventh trumpet and the end of the 1260 days.
Christ takes up His authority in the seventh trumpet and quickly pours out the wine in the seven bowls, which was harvested as sour grapes during the trumpets. These probably take place during the 30 days following the seventh trumpet (Dan. 12:11, the 1290 days). After the bowls are described, additional important people are discussed - the fall of political Babylon (the Antichrist's kingdom), the marriage supper of the Lamb, Jesus's arrival for the Battle of Armageddon, and others. Thus we see that many people are in the prophecies following the key passage under discussion (Rev. 10:11).
Not only are the trumpets in the last half of the seventieth week, but so are the last four seals. I will demonstrate later that the fourth seal is most likely the persecution of Israel and the church by the beast, while the fifth seal specifically concerns martyrs. The sixth seal describes certain heavenly signs and their effect on mankind, which Jesus said appear when the great tribulation is cut short for the sake of the elect (Matt 24:22-31). Of course, the seventh seal must follow the sixth. In the section on post-trib I prove that the trumpets must follow all of the seals, which means they cannot be sounded until well into the great tribulation. This makes a seventh trumpet, mid-trib rapture impossible.
One final problem with mid-trib is openly admitted by Mr. Archer:
"…It is confessedly difficult to pick out any certain point in the Olivet Discourse [Matt 24] as indicating the disappearance of the church during the middle of the final seven years. Perhaps it is to be found after verse 14…"7
In conclusion, mid-trib is not without difficult problems. We should look elsewhere for the answer to the rapture question.
Post-tribulation Theory
Post-trib, as a systematically developed system, appeared at about the same time as pre-trib, in the early 1800's. Also, the Early Church Fathers almost universally held to a basically post-trib stance, believing the church must face the time of the Antichrist and the great tribulation. There are several variations of post-trib.
Luther and some other reformers are sometimes quoted by pre-tribs to show belief in an imminent rapture, in an attempt to assign greater weight of age to their theory than is justified. But these men were actually historicists or preterists, variations of post-trib that believe most of Revelation and Matthew 24 were fulfilled in the past - leaving no major prophesies that must be fulfilled before Christ returns. Preterists use the allegorical method a lot, but believe in a literal return of Christ before the millennial reign. Yes, some believe Christ could return at any moment, but they are still technically post-tribs. Many of the problems with traditional post-trib cause the same problems with a historicist view. Due to space limitation, I will not address historicism separately.
There are two primary versions of post-trib, classic and Gundry's modified theory. James McKeever also suggested another variation in which the end time is only three-and-a-half years rather than seven. But he otherwise mostly agreed with classic post-tribs that the church is raptured when Christ comes for Armageddon. Gundry suggests an important modification. He places the rapture at the seventh trumpet prior to the bowls of wrath and Armageddon, in recognition that Scripture promises the church exemption from the time of God's wrath. He believes it is the climax of wrath in the bowls from which we are exempt.
A frequently divisive issue among post-tribs is dispensationalism. Some believe in the future restoration of Israel, and others do not. McKeever is one who does not, believing that eschatalogical prophecies concerning Israel really apply to the church.8 This issue is critically important for understanding the end time, so we will look at it. One of McKeever's key passages is Romans 2:26-29.
Therefore, if an uncircumcised man [non-Israelite] keeps the righteous requirements of the law, will not his uncircumcision be counted as circumcision? And will not the physically uncircumcised, if he fulfills the law, judge you who, even with your written code and circumcision, are a transgressor of the law? For he is not a Jew who is one outwardly, nor is that circumcision outward in the flesh; but he is a Jew who is one inwardly, and the circumcision is that of the heart, in the Spirit…
Other passages include Isaiah 56:6-9 and Ezekiel 47:21-23.
This passage states that true Jews have their hearts set to serve God - the rite of physical circumcision does not determine it. God commanded circumcision as a sign of separation of the Hebrew race from the Gentiles. This demonstrated their faith in God and the Abrahamic covenant which made them God's chosen nation. Circumcision of the heart, on the other hand, never knew racial boundaries, and anyone may freely worship Jehovah. Paul is not saying Israel has permanently lost its part in God's plan. On the contrary, Paul stated even now salvation is for the Jew first, and also the Gentile (Rom 1:16; 2:9, 10).
McKeever also quotes Romans 11:13-24 as evidence that Israel is permanently cast out. Branches were broke off the cultivated olive tree so that wild olive branches could be grafted in. The olive tree represents spiritual Israel - all of the saved. Its original branches are the Hebrew people. The wild branches represent the Gentiles who put faith in Christ. The root and fatness, which feed the tree and are its lifeblood, picture Jesus Himself. It is true that Israel, as a nation, has been cut off for the church age, though individuals can still be saved. But McKeever takes this passage out of context. The verses before and after his snippet clearly teach this condition is only temporary.
(Rom 11:12, 25-29) Now if their fall is riches for the world, and their failure riches for the Gentiles, how much more their fullness… I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that this hardening in part has happened to Israel until the fullness of the Gentiles has come in. And so ALL ISRAEL will be saved, as it is written: "The Deliverer will come out of Zion, and He will turn away ungodliness from Jacob; for this is My covenant with them, when I take away their sins." Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the Father. For the gifts and the calling of God are irrevocable.
It is clear Israel's hardening is only temporary. They are only cast off for a time so God can show his love and mercy toward all men, and so Israel might become jealous and repent (Rom 11:13, 30-32). There are many prophecies which promise the future restoration of Israel, so it is clear they are still part of God's plan.
Another compelling evidence Israel is not permanently cut off is the fact that they survived as a distinct people and culture for nearly 1900 years without a homeland until they regained control of much of Israel following WWII. This feat is unique among all the nations that have ever been so thoroughly conquered and divided.
For further biblical evidence for the restoration of Israel, see the following: Isaiah 4:2; 14:1-2; 19:18-25; 60:1ff; 63:7-19; Jeremiah 23:6; chapters 30-33; Ezekiel 16:60-63; 17:22-24; chapters 36,37; Hosea 1:10-2:1 (see Matt 21:43); 2:14-3:5; Amos 9:11ff; Obadiah 17-21; Micah 4; Zephaniah 3:8ff; Zechariah 8:1ff; 12:7-14.
The most glaring problem with post-trib is that it leaves the church on earth during God's wrath. The Bible is clear believers are not appointed to wrath, but to deliverance away from it (1Thess. 1:10; 5:9; Eph 5:6). Even Gundry falls short, for Revelation 6:17 and other passages clearly introduce God's wrath with the sixth seal. As we will see shortly, the trumpets must follow the seals, and then the bowls after that. No passage suggests it is less than all of God's Day-of-the-Lord wrath from which we are delivered.
Post-tribs deny an interval between the rapture and Christ's coming for Armageddon. But there are two things which must occur between. First is the judgment of believers. Jesus taught there would be a private judgment of the saints (Luke 19:15), as did Paul (1Cor 3:10-15). The purpose is to judge our works and hand out appropriate rewards. Since those will be given at the seventh trumpet when Jesus begins His millennial reign (Rev. 11:18; 19:14, 19), the rapture must precede this.