THE GREAT ESCAPE:
MISCONCEPTIONS CONCERNING
THE RAPTURE
PART
1: A DAMAGING CONCEPT
INTRODUCTION
Now that we have made the distinction between Israel and the
church and examined the fires of anti-Semitism the failure to
recognize such a distinction ultimately ignites, the next fundamental
issue we must consider before we can really plummet the depths
of the Prophetic Scriptures is whether or not Christians will
go through the Tribulation? - after all, why prepare for something
which, in the end, we think we're going to escape. We need to
be clear with regard to this matter because - although we don't
like to admit it - nothing so focuses the mind as preparing
for something we know is going to affect the future course of
our lives. The fact is, if we don't think something we are studying
is really going to affect us one way or another, we probably
will acquire a rather cavalier attitude towards it: it's like
taking a course of instruction on some particular subject without
at the end having to face an examination.
Of course, we would like to think that as "mature"
Christians, we're above trivializing the search for truth in
such a way - and, no doubt, some are. But most of us aren't.
Tell us, however, that there is a final examination, and that
if we don't pass the examination, we will fail the course -
that will get our attention. Add to that the fact that if we
fail the course, we will be dropped from school, then our minds
really get focused. That's what makes the rapture question so
important - the question of the rapture's timing is as essential
to arriving at a meaningful understanding of the prophetic Scriptures
as is differentiating between Israel and the church. To a large
extent, it determines how important we take the question of
the "End of Days."
A DAMAGING CONCEPT
Secret Rapture
That's why one of the most damaging deceptions to which Christians
have fallen prey in recent years is the thought that they will
escape the Tribulation by means of a Secret Rapture.
To those who have "bought into" such thinking, the
study of the prophetic Scriptures is, at best, academic - nice
to know information if there is time for it, but relatively
useless in any practical way since they will be gone because
of the Rapture. While Christians who hold such views would never
admit it, what they have done is to effectively consign as useless
a great portion of the Word of God - at least as it pertains
to them personally.
Consider for a moment the following facts. The Bible, taken
as a whole, is a relatively small book in the sum total of things
- a book which could be lost in any public library. Think of
all the things that God could have written about - medicine,
science, history, ethics, etc. All the libraries of the world
could not even begin to contain the smallest fraction of the
knowledge and wisdom of God. Yet God reduced the essence of
all His wisdom and knowledge to one small book; that portion
which He considered indispensable to our salvation and spirituality.
That means that every word in the Bible must be of inestimable
value. Yet we must throw out as unimportant to us a great portion
of this book; that portion which deals with the "Last Days"
(more than one-half of the prophetic Scriptures - almost one-fourth
of the entire Bible) if we accept the argument of those who
say we will not go through the Tribulation. Such thinking is
absurd - even on the face of it.
NOTE
In dealing with this subject matter,
one must clearly differentiate between (1) Pre-Millennialism
and Post-Millennialism, and (2) Pre-Tribulationalism
and Post-Tribulationalism.
Post-Millennialists (and Amillennialists,
for that matter) discount the Millennial Reign of Christ
per se, and believe that the church will eventually
conquer the world for Christ, at which time Christ will
return and eternity will begin. Post-Millennialists
and Amillennialists also discount the idea of an actual
Tribulation Period of seven years.
Pre or post Tribulationalism is a "sub-set"
of Pre-Millennialism -- i.e., the belief that there
will be an actual reign of Christ for one thousand years
prior to the advent of eternity and that there will
actually be a seven year Tribulation Period at the "end
of this present age -- and has reference only to when
the Rapture itself will occur - before or after the
Tribulation Period.
IN THIS CHAPTER WE ARE DEALING
ONLY WITH PRE-TRIBULATIONALISM AND POST-TRIBULATIONALISM.
A NAÏVE ACCEPTANCE
Many fine Christians have accepted the teaching of the Secret
Rapture theory with little or no investigation and with little
realization of its ultimate consequences. But this teaching
was not taught by the early church - indeed, it was not taught
by anyone until around the year 1830. Every "Church Father"
expected the church to suffer at the hands of the Antichrist
and they fully expected to suffer material privation and tribulation
in their daily lives as a NORMAL CONSEQUENCE of their
choice to follow Jesus. There is no trace of the Secret Pre-Tribulation
Rapture Theory in the early church, and no adherent of the Secret
Pre-Tribulation Rapture Theory has ever successfully proven
that this particular doctrine was ever held by any of the "Church
Fathers" or by any student of the Word before the last century.
Indeed, John Walvoord, a proponent of the Secret Rapture Theory,
has admitted as much in his book, The Rapture Question.
He writes:
"... it may be conceded that ... [the] pre-tribulationalism
[i.e. the Secret Rapture theory] of today is not found in
the early church Fathers ..."
The Didache and the Letters of Barnabas [both
written in the First Century] attest to the fact that the early
Christian church fully expected the church to go through the
Tribulation and to suffer at the hands of the Antichrist. Justin
Martyr (100-165), Irenaeus (130-202), Tertullian (160-240),
Hippalytus (170-236), Cyprian (200-258), Lactantius (260-330),
and Cyril (315-286) all expected the same. Both Martin Luther
and John Calvin believed the church would go through the Tribulation.
More recently, such Christians as Charles Finney, George Whitefield,
D.L. Moody, Charles Spurgeon, Matthew Henry, B.B. Warfield,
Robert Gundry, Carl Henry, and Walter Martin (to name but a
few) could not bring themselves to believe that the church would
escape the Tribulation.
FLIPPANT AND OFFHAND ATTITUDES
As a result of the controversy which now surrounds the
question of the Secret Pre-tribulation Rapture Theory, many
Christians have begun to take a very flippant and offhanded
attitude towards the matter. Again and again one hears the
rather mocking and acerbic remark, "I'm a pan-rapturist
- I believe it will all 'pan out' in the end." Such
statements expose a very nonchalant and indifferent attitude
towards a question that the Bible considers very important.
People who adopt such an attitude may someday live to regret
it.
For those, however, who are serious about these matters, they
need to make their minds up one way or the other (i.e., whether
or not the church will go through the Tribulation), because
if the church is not destined to go through the Tribulation,
why should Christians take the Prophetic Scriptures seriously?
- again, why prepare for something – i.e., the Tribulation
- that's not going to affect us personally?
THE RAPTURE: A PLAY IN TWO ACTS?
Those who hold what is called the "Pre-Tribulation Rapture"
interpretation of prophecy -- or for that matter, the "Mid-Tribulation
Rapture," the "Partial Rapture" and the "Split
Rapture" Theories -- teach the incredibly convoluted,
complex and perplexing notion that the Second Coming of
Christ will be in two stages:
first, the RAPTURE (His coming FOR
the saints), and
later the REVELATION (His coming WITH
the saints).
The interval between these two events is the seven-year period
of Daniel's Seventieth Week - i.e., the Tribulation. [We
will concentrate initially only on the "Pre-Tribulation
Rapture" Theory; but it should be noted that almost everything
we have to say below applies with equal logic to the so-called
Mid-Tribulational Rapture Theory, the Split Rapture Theory,
and the Partial Rapture Theory; placing the time of the rapture
at any time other than on "the last day" does not
remove the problem that one is forced to deal with "two
second comings" rather than one.]
Those who assume that the Second Coming of Christ will be really
two events rather than one - which is something that all adherents
of the Pre-Tribulation, Mid-Tribulation, Partial Rapture and
Split Rapture theories suppose - believe that verses such as
Revelation 1:7. "Behold, He cometh with clouds; and every
eye shall see Him," refer to the REVELATION - His
coming in open power and glory.
The RAPTURE, on the other hand, is presented as a quiet,
invisible and secret coming of Christ for His Church. The following
quotations from Pre-Tribulation writers are representative of
this interpretation:
"Quickly and INVISIBLY, unperceived by the world,
the Lord will come as a thief in the night and catch away
His waiting saints." (Silver, The Lord's Return,
pg. 260.)
"His appearance in the clouds will be veiled to the
human eye and NO ONE WILL SEE HIM. He will slip in,
and slip out, move in to get His jewels and slip out as under
the cover of night." (Roberts, How to be Personally
Prepared for the Second Coming of Christ, pg. 341.)
"(The Rapture) will be a SECRET rapture - QUIET,
NOISELESS, sudden as the steps of a thief in the night.
All that the world will know will be that multitudes at once
have gone." (Bishop, The Doctrine of Grace, pg.
341.)
THE RAPTURE IS TO BE A LOUD AND NOISY
EVENT; NOT A SECRET AND HIDDEN AFFAIR
But do the Scriptures really teach that the Rapture will be
a secret, invisible, and quiet event? Let's look at the main
verse on the Rapture and see:
"For the Lord Himself shall descend from heaven with
a SHOUT, with the VOICE of the archangel, and
with the TRUMP of God: and the dead in Christ shall
rise first (i.e., the resurrection): then we which are alive
and remain shall be caught up together with them in the clouds
(i.e., the rapture), to meet the Lord in the air." (I
Thess. 4:16-17)
To us, these verses indicate anything but a quiet, secret rapture.
Whether we take the "shout," the "voice,"
and the "trump" in a literal sense or as having
a figurative meaning, either way, this passage does not convey
the idea of a secret and quiet event. If anything, it would
indicate that the coming of the Lord will be a loud, noisy,
open and wondrous happening. Amid the sound of the Lord Himself
descending from heaven with a shout, the voice of the archangel,
and the trumpet of God, there will be the sounds of praise and
rejoicing from the vast multitudes of saints caught up to meet
the Lord. Where is any secrecy here? This is not the description
of a hidden and quiet event. Nevertheless, in spite of every
indication to the contrary, this verse is constantly used as
a text for sermons which describe the Rapture as a secret, hidden,
and quiet coming of Christ.
The Scriptures do teach, of course, that Christ will return
"as a thief in the night." This
means that the time of His coming is unknown.
It will come as a complete surprise to those that are not watching
for His return. But the use of this
term never indicates in any way that the event itself will be
a secret and quiet occurrence. The "thief"
passages are found in the words of Jesus, Peter and Paul, which
we will now consider.
Jesus
The Theif
First, let's look at the words of Jesus Himself: "But
know this, that if the good man of the house had known in
what watch the THIEF would come, he would have watched
and would not have suffered his house to be broken into. Therefore,
be ye also ready: for in such an hour as ye think not the
Son of Man cometh." (Matt. 24:43, 44; also Lk. 12:39,
40) The return of Christ will be like the coming of a thief
in the sense that we know not WHEN it will be. We must
watch at all times. But there is nothing here to indicate
the EVENT ITSELF will be secret. [Remember
here, Silver, Roberts, Bishop et. al. insist that both
the time and the event will be secret; but obviously, according
to this passage, once the thief arrives and begins "breaking
up the house," the secrecy will end and the event will
be known by all.]
Instead of teaching that His coming would be shrouded in
secrecy, Jesus actually warned against this concept: "If
any man say unto you, Lo, here is Christ, or there; believe
it not ... If they shall say ... behold, it is in the SECRET
chambers; believe it not. For as the lightning cometh out
of the east, and shineth unto the west, so shall also the
coming of the Son of Man be." (Matt 24:23, 26, 27) Whatever
else may be included in these statements, one thing is certain;
such wording is surely contrary to the idea of secrecy and
quietness in connection with the coming of Christ.
Also in the context of Matthew 24, Jesus stressed that men
do not know the day nor the hour of the Second Coming. (Matt.
24:36) It will be "as in the days of Noah" when
people were eating and drinking, marrying and giving in marriage
- not expecting the destruction to fall. They "knew not
UNTIL the flood came, and took them all away, so shall
also the coming of the Son of Man be." (verses 38, 39)
The wicked knew not until the flood came - but obviously when
it came they knew it. It was no secret, quiet event. [And
again, it must be stressed that pre-tribulationalists like
Silver, Roberts and Bishop insist that both the timing and
the event will be secret] It was observed by believers
and unbelievers alike.
"If therefore thou shalt not watch," Jesus said,
"I will come on thee as a THIEF, and thou shall
not know what hour I shall come upon thee." (Rev. 3:3)
"Behold, I come as a thief. Blessed is he that watcheth."
(Rev. 16:15) Here again is the warning to "watch,"
for we know not the time of His coming. He will come as a
thief. But there is nothing here to indicate a secret and
quiet coming of Christ in which He will mysteriously take
believers out of this world so that no one will know what
happened to them or who took them. The meaning is that He
will COME "as a thief," not that He will
ACT AS A THIEF.
Peter
Next, we look at the words of Peter. Though scoffers will
say: "Where is the promise of His coming?" Peter
assures us that the day of the Lord will come. We do not know
when, however, for "the day of the Lord will come AS
A THIEF IN THE NIGHT." (II Peter 3:10)
But it is evident that Peter did not mean that the event
itself will be quiet, for he goes on to say that it will be
accompanied with a great sound - "in which the heavens
shall pass away with a GREAT NOISE." Where is
there any secrecy here? - and it should be emphasized that
Peter is specifically talking about both the timing and
the event as a loud and noisy affair. This is just the
opposite of what Silver, Roberts and Bishop teach.
Paul
The final New Testament "thief" passage is found
in the words of Paul. Turning again to the noted rapture passage
(I Thess. 4), we find that speaking of the Lord's coming with
a shout, the voice of the archangel, and with the trump of
God, Paul goes on to explain that we do not know WHEN
this will be, for that day will come as a thief in the night:
"But of the times and seasons, brethren, ye have no need
that I write unto you. For yourselves know perfectly that
the day of the Lord so cometh AS A THIEF IN THE NIGHT."
(I Thess. 5:1-2) What is unknown and hidden? It cannot be
that the coming of Christ will be a secret event, for the
context speaks of this as being glorious, open and noisy.
Again, we see that it is the TIME that is hidden. We
know not the day nor the hour.
Paul continues with these words: "For when they shall
say peace and safety; then SUDDEN DESTRUCTION cometh
upon them, as travail upon a woman
with child; and they shall not escape ... But ye,
brethren, are NOT IN DARKNESS, that that day should
overtake you as a thief;" (verses 3 and 4) for those
that truly follow Christ will "watch at all times and
seasons."
SUDDEN DESTRUCTION
PART
2: WHEN WILL THE RAPTURE BE?
WHEN WILL THE RAPTURE BE?
BEFORE OR AFTER THE TRIBULATION?
Having now examined the rapture passage (I Thess. 4) and all
of the "thief" passages, we fail to find any scriptural
basis for the teaching that the Rapture will be a secret, invisible,
quiet event. If anything, the evidence is to the contrary.
Where, then, do the Scriptures place the Rapture? - will it
be before the Tribulation (Daniel's Seventieth Week - a period
of seven years) or will it be at the end of this period?
TRIBULATION - GOD'S WAY OF DELIVERANCE
Shortly before His death, Jesus spoke these words to His disciples:
"In the world ye shall have tribulation ..." (John
16:33) The verses that follow the prayer in which Jesus prayed
for His disciples record what He prayed to the Heavenly Father.
He said, "I pray NOT that thou TAKE THEM OUT
OF THE WORLD, but that thou shouldest keep them from the
evil." (John 17:15)
Though it would be no easy task to take a stand for Jesus Christ,
though they would be persecuted, though in the world they would
have tribulation, yet Jesus did not pray that the Church would
be taken out of the world. The Church was to remain in the world,
but it would not be of the world.
Some might object, however, that Jesus was praying only for
His immediate disciples of that time. But not so. "Neither
pray I for these alone," He said, "but for them also
which shall believe on me through their word." (verse 20)
Does this not include us today? - have not we believed on Christ
as a result of the message that was handed down to us from those
original disciples of Christ? Indeed, we have. So Jesus was
praying for us too. He said so. He prayed that we would be kept
from the evil of the world, but He did not pray that we would
be taken out of the world - even though in the world we would
have tribulation.
Let us suppose for a moment that Jesus had told believers,
"In the world there shall be tribulation, but I will pray
that you will be taken out of the world." If Jesus said
this, those who teach the Pre-Tribulation Rapture Theory would
have a basis for their position - and this statement would no
doubt be quoted often as a proof text. But since this is NOT
what the verse says - but just the OPPOSITE - surely
this should be regarded as evidence against the idea of the
special " Secret Pre-Tribulation Rapture" designed
to take the Church out of this world so that it would escape
the suffering and tribulation of the Antichrist.
THE CHURCH IS CALLED TO REMAIN
UNTIL THE "END OF THE WORLD"
Instead of the Church being taken out of the world, Jesus taught
that it would remain in the world to accomplish a definite purpose:
to preach the Gospel. Jesus commissioned His disciples to "go
... and teach all nations" and in connection with this
commission He promised, "Lo, I am with you always, even
unto the END of the world (Aion - age)."
(Matt. 28:19-20)
According to this, how long will the Church be in the world
fulfilling this divine commission? The answer is that the Church
will remain in the world until the END of the age. Surely
His promise to be with the Church until the END of the
age would be strange if it is His plan to remove the Church
seven years before that time - or even three and a half years
before, as those who subscribe to the Mid-Tribulation Rapture
Theory suggest. If, when the end of the age comes, the Church
would no longer be on the earth, a promise such as this would
be meaningless.
Parable of the Wheat and the Tares
Earlier, in the Book of Matthew, Jesus made it very clear
that the righteous would not be separated from the wicked
until the end of the age. Jesus spoke a parable about "a
man which sowed good seed in his field" and while men
slept, "his enemy came and sowed tares among the wheat."
When the crop had grown a little, the servants discovered
what had happened. So the servants of the householder came
and said, "Wilt thou then that we go and gather them
(i.e., the tares) up?" But He said, "Nay, lest while
ye gather up the tares, ye root up also the wheat with them.
Let both grow together until the harvest: and in the time
of the harvest I will say to the reapers, Gather ye together
first the tares, and bind them in bundles to
burn them: but gather the wheat into the barn." (Matt.
13:24-30)
We are not left to speculate as to the proper meaning of
this parable, for Jesus Himself gave the interpretation. The
"good seed" (the wheat) is sown by "the Son
of Man" - Jesus Christ. The tares, "the children
of the wicked one," are sown by the enemy - the devil."
They are sown in the same field - "the world," where
both grow together until the harvest. And when will this be?
- "the harvest is the END OF THE AGE." (verses
37-39)
"As therefore the tares are gathered and burned in the
fire, so shall it be in THE END OF THE WORLD. The Son
of Man shall send forth his angels, and they shall gather
out of His kingdom all things that offend, and them which
do iniquity; and shall cast them into a furnace of fire ...
THEN (after the tares are gathered out) shall the righteous
shine forth as the sun in the Kingdom of their Father."
(verses 40-43) Plainly, the time of separation between those
who do iniquity and the righteous is at the END of
this age.
Wheat and Tares
Jesus said that "BOTH" would grow "TOGETHER"
until the "END OF THE WORLD" - and THEN
the harvest would occur, producing the great separation. The
harvest occurs at the end of the age, and it is at the time
of the harvest that the rapture will occur - right after
the tares have been gathered up and burned. (Matthew 13:24-30)
This is the Biblical teaching. But the Pre-Tribulation Rapture
position says that BOTH will NOT grow together
in the field until the end of the age, for they teach that
the wheat portion will be harvested sooner, being separated
from the wicked seven years BEFORE the end of the world
(or three and a half years before as the Mid-Tribulation Rapture
Theory so ridiculously postulates).
In other words, instead of teaching that the separation of
the wheat and the tares will be at "the end of the world,"
those that hold the Secret Rapture position say that the wheat
will be gathered FIRST, and then, seven years later,
the tares will be gathered out. This is the point that C.I.
Scofield attempts to make in his footnote on page 1016 of
the Scofield Reference Bible: "At the end of this age
(v. 40), the tares are set apart for burning, but FIRST
the wheat is gathered into the barn." But if anything
might be implied as coming first, it would be that the wicked
would be separated out first. For in the parable portion it
said, "Gather ye together FIRST the TARES
(for destruction), but gather the wheat into the barn."
(Matthew 13:30)
What? The Scripture says, "First the tares," Scofield
says just the opposite. He says, "First the wheat is
gathered." Such direct contradiction to what the Bible
itself says ought to be enough to make any Christian suspicious.
And such a twisting of terms to uphold a theory ought to immediately
make us see how weak the teaching of a rapture seven years
before the end of the age really is.
We repeat: according to Jesus, the righteous and the wicked
will both be in the world until the harvest - "the end
of the world." And if the great separation is not until
the end of the world, the idea of the Church being removed
from the earth seven (or even three and a half years) before
that time is an impossibility.
Good fish and Bad fish
The Parable of the Good Fish & the Bad Fish
Looking further in Matthew 13, we find another parable and
its interpretation which stresses the end of the world as
the time of the great separation. Jesus likened the kingdom
to a net which was cast into the sea. It gathered fish of
every kind - some good and some bad. Finally, the good were
placed into vessels (pots or containers) and the bad were
cast away. And WHEN, according to the interpretation
that Jesus gave, will this great separation occur? "So
shall it be at the END of the world, the angels shall
come forth and sever the wicked from among the just, and shall
cast them into the furnace of fire" (Matt. 13:47-50)
- and once again, the implication here is that the bad fish
are separated out first, leaving the good fish which
are then placed in separate vessels (pots or containers).
How then can it possibly be maintained that Christians (the
good fish) are separated out seven years (or 3 1/2 years)
before the bad fish (the unbelievers)? Such thinking
is absurd, even on the face of it!
We see, then, that the parable of the wheat and the tares,
as well as the parable of the good fish and the bad fish,
clearly pinpoint the time of separation as the end of the
world. It should also be noted that the time of this event
is based on the words that Jesus gave in explaining these
parables. This is important, for doctrine must always be based
upon clear statements, not upon symbolic or parabolic expressions
which might be capable of several meanings. According to Jesus,
at the end of the world (not seven years before the end of
the world), those that belong to Him will be spared, while
destruction shall fall upon the wicked.
The Days of Lot
Jesus further likened this time to the days of Lot. "As
it was in the days of Lot; they did eat, they drank, they
bought, they sold, they planted, they built" - those
common routine things that people have been doing all along,
not expecting any catastrophe. "But the same DAY
that Lot went out of Sodom it rained fire and brimstone from
heaven, and destroyed them all. Even thus shall it be in the
DAY when the Son of Man is revealed." (Luke 17:28-30)
Even as Lot, the believer, was spared and all the unbelievers
of Sodom and Gomorrah were destroyed, so when Christ returns,
believers will be spared (caught up to meet the Lord in the
air) while THAT "SAME DAY" fiery destruction
shall fall upon the unbelievers. Needless to say, this passage
does NOT say that Lot went out of Sodom and then, seven
years later, fiery destruction fell upon them. No, it says
that all these things happened the SAME DAY.
The Days of Noah
Jesus also likened His Second Coming to the destruction of
the flood in the days of Noah. "But as the days of Noah
were, so shall also the coming of the Son of Man be. For as
in the days that were before the flood, they were eating and
drinking, marrying and giving in marriage ... and knew not
until the flood came and took them all away - or, as Luke's
account says, "destroyed them all," (Luke 17:27)
... "So shall also the coming of the Son of Man be" (Matt.
24:37-40). When the flood came, Noah was spared and the unbelievers
were destroyed. That destruction produced a great separation.
So shall it be at the Second Coming of Christ. Christians
will be caught up to meet Christ; unbelievers will be destroyed.
Though the "world" was formerly destroyed by water,
Peter now points out that the destruction that the world now
faces will be by FIRE. (II Peter 3:6-7)
The Church Is Called to Remain until the
"Day of the Lord" or "The Day
of God"
Peter had personally heard Jesus give the promise: "I
will come again, and receive you unto myself."
(John 14:3) Years had passed and apparently some began to
scoff at this promise, saying: "Where is the PROMISE
of His coming?" To this, Peter replied: "THE
DAY OF THE LORD WILL COME ..." (II Pet. 3:4-10) Let
us notice the way in which Peter said this promise would be
fulfilled: "The day of the Lord will come as a thief
in the night: IN THE WHICH the heavens shall pass away
with a great noise, and the elements shall melt with fervent
heat, the earth also and the works that are therein shall
be burned up ... all these things shall be dissolved ..."
(II Peter 3:10-11) Peter believed the coming of the Lord
(i.e., the rapture) would be at the very end, when the present
"heavens and earth shall pass away," at the end
of the age.
The earth shall melt with fervent heat
"Seeing then that all these things shall be dissolved,"
Peter continues, "what manner of persons ought ye to
be in all holy conversation and godliness, LOOKING FOR
and hastening unto the coming of the day of God wherein the
heavens being on fire shall be dissolved, and the elements
shall melt with fervent heat?" (verses 11 and 12) This
day shall bring destruction upon unbelievers and deliverance
for those who believe. But if believers were to be taken out
of the world seven years BEFORE the end, why would Peter exhort
them to be "looking for" the coming of the day of
God in which the heavens shall pass away? Surely he would
not attempt to encourage them by something that will happen
at the END of the age, if their real hope was an event
to take place seven years earlier.
According to Peter, "the day of the Lord" which
will come "as a thief in the night" is the time
when the heavens shall pass away and the earth shall melt
with fervent heat. And according to Paul, "the day of
the Lord" which "cometh as a thief in the night"
(the SAME expression) is the time of the Rapture:
"The Lord Himself shall descend from heaven with a shout
... then we which are alive and remain shall be caught up
... in the clouds, to meet the Lord in the air: and so shall
we ever be with the Lord. Wherefore comfort one another with
these words. But of the times and seasons [when this shall
happen], brethren, ye have no need that I write unto you.
For yourselves know perfectly well that the day of the Lord
so cometh as a thief in the night. For when they shall say,
Peace and safety; then sudden destruction cometh upon them,
as travail upon a woman with child; and they shall not escape."
(I Thess. 4:16-17; 5:3) This passage is all connected together.
A study of II peter 3 and I Thessalonians 4-5 plainly
reveals that the "day of the Lord that cometh as a thief
in the night" is the time when Christ will descend from
heaven with a shout, believers will be caught up to meet the
Lord in the air, destruction will fall upon the unbelievers
and the present heavens and earth shall pass away with a great
noise.
The Church Is Called to Remain until the "Last
Day"
The Last Day
Jesus also linked His Second Coming with the time when heaven
and earth shall pass away. "Heaven and earth shall pass
away ... But of that day and hour knoweth no man, no, not
the angels in heaven, but my Father only ... Watch therefore:
for ye know not what hour your Lord doth come." (Matt.
24:35-36, 42) This passage clearly refers to the time when
Christ will return and gather believers - the time of which
NO MAN KNOWETH, and for which we must "watch."
Did Jesus say that this would happen before the seven-year
tribulation period? No. Instead, this passage points to the
END of the age - when heaven and earth shall pass away
- as the time when Christ will return.
Even the ancient Job implied that the Resurrection would
not take place until the heavens shall pass away - the end
of the age. "Man dieth, Man lieth down, and riseth not:
TILL THE HEAVENS BE NO MORE, they shall not awake,
nor be raised from their sleep." (Job 14:10-12; 19:26-27)
Expressions such as "till the heavens be no more,"
"heaven and earth shall pass away," and similar
expressions all seem to indicate the very end of things as
we know them now - the end of the age. Until that time, the
dead shall not be resurrected. This conclusion is also seen
in the Scriptures which say the Resurrection will occur on
the "LAST DAY."
Martha, for example, believed her brother, Lazarus, would
"rise again in the resurrection AT THE LAST DAY."
(John 6:39)
"And this is the will of Him that sent me," Jesus
said, "that everyone which seeth the Son, and believeth
on Him, may have everlasting life: and I will raise him up
"AT THE LAST DAY." (John 6:40, 44) And again,
He repeated the words in verse 54: "I will raise him
up AT THE LAST DAY."
With this evidence in mind, certain conclusions are apparent.
Since the "catching up" or Rapture occurs at
the same time as the Resurrection of the dead in Christ (I
Thess. 4:16, 17), it is plain to see that the Rapture will
take place AT THE LAST DAY and not seven years (or 3 1/2 years)
BEFORE the last day.
The Church is Called to Remain until the "Last
Trump"
Turning again to I Thessalonians 4:16-17, we read, "For
the Lord Himself shall descend from heaven with a shout, with
the voice of the archangel, and with the TRUMP of God:
and the dead in Christ shall rise first: then we which are
alive and remain shall be caught up together with them in
the clouds, to meet the Lord in the air." Now turn to
1 Corinthians 15:52, "In a moment, in the twinkling of
an eye, AT THE LAST TRUMP: for the trumpet shall
sound, and the dead shall be raised incorruptible, and we
shall be changed."
Notice three things that are mentioned here: (1) the TRUMPET
sounds; (2) the RESURRECTION of the dead in Christ;
(3) the living saints are CHANGED (which all agree,
is when this mortal puts on immortality and believers rise
to meet the Lord in the air). Both of these passages mention
the sounding of the trumpet, but the latter passage specifies
that this trumpet is the LAST TRUMPET. Bearing
this in mind, we turn to Revelation 8:2 in which we read,
"And I saw the seven angels which stood before God; and
to them were given seven trumpets - so the LAST
trumpet (in linking this passage with the others) would be
the seventh.
Rapture will be at the END
Let us now notice what events are connected with the sound
of the LAST trumpet: "The seventh angel
sounded and there were great voices in heaven, saying the
Kingdoms of this world have become the Kingdoms of our Lord,
and of His Christ; and He shall reign for ever and ever ...
And the nations were angry, and thy wrath is come, and THE
TIME OF THE DEAD, that they should be judged, and that
thou shouldest give REWARD unto thy servants the prophets,
and to the saints, and them that fear thy name, small and
great; and shouldest destroy them which destroy the earth."
(Rev. 11:15-18) Again, we notice the same three things that
were included in the other three passages: (1) the TRUMPET
sounds (the seventh - the LAST TRUMPET); (2)
the time of the dead to be raised - the RESURRECTION);
and (3) the saints REWARDED, which would include their
having changed from mortality to immortality; caught up to
meet the Lord in the air.
These things indicate that the Rapture will be at the END
of the age; at the LAST DAY, at the LAST
TRUMP. But according to the Pre-Tribulationalists, the
Rapture would have to take place at the time of the FIRST
trumpet or EVEN BEFORE, since - according to this interpretation
- the Church will be gone when the trumpets of Revelation
sound. Revelation 11:18 says that the sounding of the seventh
trumpet - the LAST trumpet - will be the time
of the dead to be resurrected. God will then "give reward
unto ... the saints." Where, then, is there any room
for the idea that before any of these trumpets sound the saints
will have already been raptured to heaven to be rewarded?
Jesus made it clear that there will be no "secret"
coming before His coming in glory with the holy angels. "Whosoever
therefore shall be ashamed of me and my words in this adulterous
and sinful generation," He said, "of him also shall
the Son of Man be ashamed, when He cometh in the glory of
His Father with the holy angels." (Mark 8:38) In that
day, Christ shall be ashamed of some, of others He will not
be ashamed. Some will be accepted and some will be rejected.
WHEN? "When He cometh in the glory of His Father."
It is agreed that the coming of Christ in glory with the holy
angels is at the END of the age, and this verse actually
shows that there will be no secret coming prior to this. Why?
Because if there had been a secret coming of Christ seven
years before His coming in glory with the angels, whether
Christ would be ashamed of people or not would have ALREADY
taken place.
The Church is Called to Remain until Christ Is Revealed
Finally, the Christians at Thessalonica were enduring "persecutions
and tribulations" and were being troubled by unbelievers.
But Paul encouraged them with the truth that they would be
given rest from their troubles "... when the Lord Jesus
shall be revealed from heaven with His mighty angels, in flaming
fire taken vengeance on them that know not God," for
"He shall come to be glorified in His saints." (see
II Thess. I:7-10)
In this passage, we notice - as in the others - that the
reward of the righteous and the destruction that shall befall
the wicked are interwoven with each other as to time. BOTH
occurring at the deliverance of His troubled saints when He
comes in FLAMING FIRE. No "secret" rapture
here.
When will the Lord render vengeance to the wicked on one
hand and comfort to the saints on the other? The answer is
clear. "WHEN the Lord Jesus shall be revealed
from heaven with His mighty angels, in flaming fire, taking
vengeance on them which know not God." The time of His
being glorified in His saints is also the time when destruction
will befall the wicked. There is no interval of seven years
(or even 3 1/2 years) between the two. It does not say that
Christ will come to be glorified in His saints and them come
again seven (or 3 1/2) years later to bring destruction upon
the oppressors.
PART
3: WILL THE RETURN OF
CHRIST
BE IN TWO STAGES
When Jesus ascended into heaven and His disciples stood watching,
two angels said, "Ye men of Galilee, why stand ye gazing
up into heaven. This same Jesus, which is taken up from you
into heaven, shall so come in LIKE MANNER as ye have
SEEN Him go into heaven." (Acts 1:11) According
to this verse, the same Jesus that those disciples knew and
loved will return "in like manner" as they saw Him
go into heaven. They did not see Him go into heaven in two separate
ascensions, and so it is clearly implied that His return will
not be in two separate comings. "Christ was once offered
to bear the sins of many - at His FIRST coming - "and
unto them that look for Him shall He appear the SECOND
time without sin unto salvation." (Heb. 9:28) Here we read
of the SECOND coming of Christ. Those who hold that Christ
will return for His Church, and return AGAIN seven years
later, are actually teaching a doctrine not only of the SECOND
coming of Christ, but a THIRD coming as well. However,
the idea of a THIRD coming of Christ is nowhere mentioned
in the Bible. Such terminology is completely foreign to the
Scriptures.
Some explain that they believe in ONE Second Coming,
but that it will be in "two stages." However, this
does not really solve the problem. If the Rapture is a separate
"stage" from the coming of Christ in power and glory,
how could each stage be the SECOND COMING? If they are
separate and distinct events, each could not be the Second Coming,
for the coming that would follow the second would still be the
third.
But some teach that there will be TWO second comings.
Surely this is a contradiction in terms. The Scriptures speak
of the Lord's Second Coming (singular), never of the second
comings (plural). We repeat, the term "two second comings"
is in itself contradictory.
FALSE ARGUMENT #1:THE RAPTURE IS
NOT THE SECOND COMING OF THE LORD
In attempting to explain this difficulty which the Pre-Tribulationalists
must face, we have actually heard it argued that the Rapture
is not the COMING of the Lord. One writer puts it this
way: "Strictly speaking, the Rapture is NOT THE SECOND
COMING AT ALL. The Second Coming is the visible, local,
bodily appearing of Christ in the clouds of heaven as He returns
to this earth ... in power and glory." (Boyd, Ages and
Dispensations, pg. 60)
Another says, "The thrilling event which will both mark
the end of the day of Grace and open the door of the Great Tribulation
is the Rapture ... Specifically speaking, THIS IS NOT THE
SECOND COMING OF CHRIST. Rather, this is the Rapture, or
the catching up of the true church." (Orr, Antichrist,
Armageddon, and the End of the World, pg. 9)
Another emphatically states that the Rapture is NOT
the Second Coming and that "the Scriptures referring to
the Rapture could NOT refer to the second coming."
(Hall, Prophecy Marches On, Vol. 2, pgs. 36, 39)
According to these Pre-Tribulational writers, the Rapture will
take place first, and the COMING of Christ will take
place seven years later. But attempting to make the Rapture
a SEPARATE and earlier event from the coming of Christ
is a teaching that is totally contrary to the united testimony
of the Bible.
NOTE
Please bear in mind that in reading this
material, that - according to the Pre-Tribulationalists
- the rapture is NOT the "COMING"
of the Lord, which they believe is the appearing of the
Lord with the saints and all the holy angels at the end
of the Tribulation Period.
For example, Jesus said, "Be ye therefore also ready for
in such an hour as ye think not the Son of Man COMETH."
(Matt. 24:44) Why should Jesus warn about being ready for the
COMING of the Son of Man, if really what we are to be
ready for is a Secret Rapture that is to take place seven years
(or even 3 1/2 years, as the Mid-Tribulation Rapture people
so senselessly contend) BEFORE His coming?
This same point can be seen in Revelation 16:15: "Behold,
I COME as a thief. Blessed is he that watcheth."
Why would such a warning be given about his COMING if
seven years BEFORE his COMING believers would
have already been taken to heaven?
Or notice Hebrews 10:36-37: "For ye have need of patience,
that after ye have done the will of God, ye might receive the
promise. For yet a little while, and He that shall COME
will COME, and will not tarry." Believers are thus
exhorted to be patient until the COMING of Christ. But
why point them to the COMING of the Lord if their real
hope was something that was to occur seven years earlier? "Be
patient then, brethren, unto the COMING of the Lord.
(James 5:7) Again, why exhort the brethren to be patient unto
the COMING of the Lord, if a Secret Rapture BEFORE
His coming was when they would be gathered unto Him?
Jesus said, "Occupy till I COME." (Luke 19:13)
But how could the CHURCH occupy until he COMES
if the Church will be taken away seven years BEFORE His
coming? [Once again, please remember
that, according to Pre-Tribulationalists, the "Coming"
of the Lord is the event which is supposed to happen at the
end of the Tribulation, while the Rapture occurs seven years
earlier at the beginning of the Tribulation - see Ord, Boyd,
Hall, etc.]
Paul speaks of Christians as "waiting for the COMING
of our Lord Jesus Christ." (I Cor. 1:7) If Paul believed
Christians would be caught up to heaven in a Secret Rapture
seven years before the Lord's COMING, why did he not
speak of Christians as waiting for that? Why would he tell them
to wait for something that would take place seven years after
they had already been raptured? Obviously, to Paul, the coming
of the Lord and the Rapture were considered as one and the same
event.
Paul prayed that the Christians at Thessalonica would be "preserved
blameless unto the COMING of our Lord Jesus Christ."
(I Thess. 5:23) Again, the event for which they were watching
was the "COMING" of Christ. Why pray for them
to be preserved blameless unto the coming of Christ if the Rapture
is an event that will take place seven years before the Lord's
coming?
Such expressions as these we have given - "be ready for
the coming of the Lord," "watch for the coming of
the Lord," "be patient for His coming," "waiting
for His coming," "preserved unto His coming,"
"occupy until His coming," etc. - all show that it
is when Christ COMES that believers are gathered to meet
the Lord. In view of this, the concept that the RAPTURE
is a SEPARATE event from the COMING of the Lord
is simply not true. The Rapture of believers to meet the Lord
in the air and the coming of the Lord are one and the same event.
FALSE ARGUMENT #2: THE
MISUSE OF THE GREEK
But what about the MEANING of the Greek words that are
used to describe the Second Coming? Those who believe that Christ
will return in two separate stages, commonly teach that a study
of the original Greek makes this distinction clear. One writer,
for example, says, "The TWO PHASES of Christ's Second
Coming are CLEARLY distinguished in the Greek. The PAROUSIA
... is His coming for His saints. The APOKALUPSIS(the revealing, unveiling, making manifest) is His coming
with the saints." (Sabiers, Where are the Dead? pgs.
123-124)
But instead of the Greek terms used in describing the Second
Coming indicating two separate events, we find that these terms
are used INTERCHANGEABLY in such a way that they show
there is but ONE Second Coming - NOT TWO!
Misuse of the Greek
The following is a list of the six words that are used to describe
the Second Coming of Christ and the shades of meaning they present:
PAROUSIA - This word stresses the actual
personal presence of one who comes and arrives. It is used
in James 5:7 "Be patient ... unto the COMING
of the Lord ..."
APOKALUPSIS- This word stresses appearing,
revelation. It is used in II Thess. 1:7 - "The Lord
shall be REVEALED from heaven with His mighty angels
..."
EPIPHANEIA- This word means manifestation
and speaks of the glory that will attend Christ when He
comes. It is used in I Timothy 6:14 - "The APPEARING
of our Lord Jesus Christ ..."
PHANEROO- This word means to render
apparent. It is used in I John 3:2 - "When He shall
APPEAR we shall be like Him."
ERCHOMAI - This word indicates the act of
coming, to come from one place to another. It is used in
Luke 19:13 - "Occupy till I COME."
HEKO - This word stresses the point of arrival,
as "I am come and I am now here." It is used in
Revelation 2:25 - "Hold fast till I COME."
PAROUSIA.
This first word on our list, PAROUSIA, is
the one most commonly used in reference to the "first
stage" of the second advent or Rapture as opposed to
the words APOKALUPSIS or EPIPHANEIAwhich are supposed to refer to the "second stage"
of the second advent or coming of the Lord. PAROUSIAstresses the actual personal presence of one that has
come and arrived. There is nothing in this word to convey
the idea of secrecy. Paul, for example, was comforted by
the "coming (PAROUSIA) of Titus"
who brought word to him from the Corinthian Christians.
(II Cor. 7:6) Likewise he spoke of the "coming (PAROUSIA)
of Stephanas and Fortunatus and Achaicus." (I Cor.
16:17) In writing to the Philippians, Paul said he would
be "coming (PAROUSIA) to see them
again." (Phil. 1:26)
Paul used this word in the noted "Rapture" chapter
which speaks of the "coming (PAROUSIA)
of the Lord" when the dead in Christ will be raised
and believers will be caught up to meet the Lord in the
air. (I Thess. 4:15-17) But was the PAROUSIAhere to be a Pre-Tribulational coming? No! Turning to
Paul's second letter to the Thessalonian believers, Paul
again wrote about "the coming (PAROUSIA)
of our Lord" and "our gathering together unto
Him." (II Thess. 2:1) Here he explained that the "PAROUSIA"
will not take place until AFTER THE MAN OF SIN IS REVEALED
AND HAS CARRIED OUT HIS EVIL WORK: "The Lord shall
destroy [the man of sin] with the brightness of His coming
(PAROUSIA)." (II Thess. 2:8)
According to this, the coming (PAROUSIA)
of the Lord, the Resurrection and the Rapture, will come
AFTER the reign of the man of sin - NOT BEFORE.
In II Peter 3, we find more proof that the "PAROUSIA"
is not a secret coming that will take place BEFORE
our Lord's coming in flaming fire and glory. According to
Peter, "the promise of His coming (PAROUSIA)"
will be fulfilled when "the day of the Lord will come
as a thief in the night; in the which the heavens shall
pass away with a great noise, and the elements shall melt
with fervent heart." (verses 11 and 12) The word "PAROUSIA"
in these places obviously cannot refer to a secret rapture
seven years before the end because it speaks of the earth
as we know it being destroyed, which would be impossible
if one supposes that the earth is to continue on for seven
more years AFTER His Parousia.
Instead of the Rapture being a secret and invisible coming
to be followed later by the Revelation, an open and visible
coming, the Scriptures show that the Rapture and the Revelation
are one and the same event - not two.
APOKALUPSIS.
The word that is translated "revelation" in connection
with Christ's return is APOKALUPSIS, which
stresses appearing, revelation. Notice its use in II Thess.
1:7-10: "The Lord Jesus shall be REVEALED (APOKALUPSIS)
from heaven with His mighty angels, in flaming fire taking
vengeance on them that know not God ... when He shall come
to be glorified in His saints." According to this,
the time when Christ is REVEALED in flaming fire
is also the time when He comes to be glorified in His saints.
If the Rapture had taken place seven years before this,
the saints would have already been glorified.
Peter also spoke of the revelation of Christ in I Peter
1:13: "Wherefore gird up the loins of your mind, be
sober, and hope to the end for the grace that is to be brought
unto you at the REVELATION (APOKALUPSIS)
of Jesus Christ." Again, it is evident that the Rapture
is not an earlier event to take place seven years before
the "Revelation." If this had been the case, these
instructions about being sober and hoping until the REVELATION
(Apokalupsis) of Christ would be meaningless. It
would not be necessary for believers to hope to the end
for the grace to be brought to them if they had already
been raptured (Parousia) seven years earlier.
Likewise in verse 7, Peter spoke of Christians as being
"found unto praise and honor and glory at the APPEARING
(the revelation, same word, APOKALUPSIS) of
Jesus Christ." But according to the Secret Rapture
position, Christians will have already been taken to heaven
and judged BEFORE the REVELATION. This is
not what the Bible says. Christians are pointed to the appearing
or REVELATION of Christ, a fact which clearly indicates
that the Rapture IS the Revelation.
We learn from these verses that the APOKALUPSIS
- the REVELATION - is when Christians will be gathered;
this is when they will meet the Lord; this is the day for
which they are waiting. The Rapture is NOT one event
and the Revelation a different event. Instead of two phases
being "clearly distinguished in the Greek" by
the terms PAROUSIA and APOKALUPSIS,
a study of these words and the context in which they are
used reveals no such distinction whatsoever. To the contrary,
both are used in a way that points us to ONE event,
the Second Coming of Christ at the end of the age.
Instead of the Greek terms indicating two second comings,
just the opposite is the case. This should be carefully
noted. We know that the PAROUSIA is the SAME
event as the APOKALUPSIS (Revelation), not
only by the actual context in which these words are used
(as we have seen), but by the way they are used INTERCHANGEABLY.
In Matthew 24:37, for example, we read: "But as the
days of Noah were, so shall also the coming (PAROUSIA)
of the Son of Man be." Luke's account of the SAME
passage says, "As it was in the days of Noah ... even
thus shall it be in the day when the Son of Man is REVEALED
(APOKALUPSIS)." (Luke 17:26, 30) This
shows us that the COMING (PAROUSIA)
of Christ and the REVELATION (APOKALUPSIS)
of Christ are the same event.
EPIPHANEIA.
Another word used in describing the return of Christ is
EPIPHANEIA, meaning "manifestation"
and the glory that will attend our Lord when He comes and
which, like the word APOKALUPSIS, has been
used by Pre-Tribulationalists to mean the "second stage"
of the Second Advent. This word is not applied to a secret,
Pre-Tribulational coming, for Christ will slay the man of
sin with "the BRIGHTNESS (EPIPHANEIA)
of His coming." (II Thess. 2:8)
Bearing this in mind, let us look at I Timothy 6:14, 15,
in which this same word appears: "... keep this commandment
without spot, unrebukeable, unto the APPEARING (EPIPHANEIA)
of our Lord Jesus Christ; which in His times He shall shew,
who is the blessed and the only Potentate, the King of Kings,
and Lord of Lords."
Now we ask: Why would Christians be exhorted to keep the
commandment until the EPIPHANEIA - the glorious
appearing - if seven years before this there was to be a
hidden, secret coming to take the Church out of the world?
The EPIPHANEIA is when the man of sin is slain,
it is when Christ comes in OPEN GLORY AND POWER,
and it is until this time that Christians are exhorted to
remain faithful. Such instructions would be completely out
of place if Christians were to be raptured several years
before the EPIPHANEIA.
PHANEROO.
The fourth word on our list is PHANEROO,
meaning "to render apparent" - which also refers
to Christ's coming in open power and glory. "When the
Chief Shepherd shall APPEAR (PHANEROO),
ye shall receive a crown of glory that fadeth not away."
(I Peter 5:4) This verse does not say that when the Chief
Shepherd shall appear - rendered apparent - that Christians
will have ALREADY been raptured and crowned. No!
The rewarding is when Christ shall APPEAR, and not
at a supposed invisible coming seven years before.
John, like Peter, makes the same point: "We know that
when He shall APPEAR (PHANEROO), we
shall be like Him; for we shall see Him as He is."
(I John 3:2) As Christians, it is when Christ shall come
and APPEAR - be rendered apparent - that we shall
be like Him, not at a supposed invisible coming.
ERCHOMAI.
Looking to Matthew 24 again, we find that PAROUSIA
is used to describe the SAME event as ERCHOMAI.
"But as the days of Noah were, so shall also the COMING
(PAROUSIA) of the Son of Man be ... Therefore
be ye also ready; for in such an hour as ye think not, the
Son of Man COMETH (ERCHOMAI)."
(Matt. 24:37, 44)
HEKO.
ERCHOMAI, in turn, is used to describe the
SAME event as HEKO, for in Hebrew 10:37,
we read; "For yet a little while, and He that shall
COME (ERCHOMAI) will COME (HEKO),
and will not tarry." Note again, as in the case of
APOKALUPSIS and EPIPHANEIA,
the way these words are all used interchangeably.
NOTE
We are more than cognizant that the material
we are presenting in this chapter is difficult to "wade
through." But we urge you to take the time to do so; It
is imperative that you grasp what the Bible is saying
here COMPLETELY and THOROUGHLY;
otherwise, when challenged to give an account of yourself
regarding this matter, you will not be able to do so.
The Bible says that we must be prepared to defend our
Faith "in season and out of season" and that we should
be able to "reprove, rebuke, exhort with all longsuffering
and doctrine."
(2 Timothy 4:2)
HEKO and PAROUSIA are used together
by Peter. In answer to the question: "Where is the promise
of His COMING (PAROUSIA)?" Peter answers:
"The day of the Lord will COME (HEKO)
as a thief in the night." (II Peter 3:10)
The word PAROUSIA and EPIPHANEIA
are linked together in II Thess. 2:8, in which we read that
the man of sin will be destroyed by the BRIGHTNESS (EPIPHANEIA)
of Christ's COMING (PAROUSIA).
And finally, we noticed that the PAROUSIA is
also the PHANEROO, for both expressions are used
in the SAME verse, referring to the SAME
event: "And now, little children, abide in Him, that when
He shall APPEAR (PHANEROO), we may have
confidence, and not be ashamed before Him at His COMING
(PAROUSIA)." (I John 2:28)
Thus, we see that ALL of these Greek words are used
INTERCHANGEABLY. As in English, the different words present
varied shades of meaning. But trying to split the Second Coming
of Christ into "two stages" or "comings"
on a supposed distinction in these Greek terms is completely
artificial.
PART
4: COMING "FOR" AND
COMNG
"WITH THE SAINTS
Christ: Coming with
the saints in glory
According to the Pre-Tribulational interpretation, Christ will
come in a secret rapture "FOR" His saints,
take them to heaven for seven years (or, as in the case of the
Mid-Tribulational Rapture, 3 1/2 years), and then come "WITH"
the saints. The argument is, of course, that since He will come
WITH His saints, He will have to come at an earlier time
FOR the saints. But let us take a closer look at this
argument. First of all, does the Bible anywhere use the expression
"coming FOR the saints?"
Repeatedly, we have heard statements like this: "Jesus
is coming back FOR His Church without spot and wrinkle,"
or "Soon Jesus will return FOR His Church to take
it out of this world," or "The Lord comes in the Rapture
FOR His Church; after the Tribulation period, He comes
WITH His Church," etc. But the fact is, the Bible
never uses the expression, "coming FOR the saints."
NEVER! Surely, then, an interpretation that continually
uses an expression that the Bible never uses should be subjected
to close examination. Once a person has the concept in mind
that there will be a special coming of Christ FOR the
Church, he then reads about believers being "caught up"
and immediately concludes that they will be caught up to heaven.
This is not what the passage says at all.
The Rapture passage, I Thess. 4:16-17, says that believers
will be "caught up ... in the clouds to meet the Lord."
The place of meeting will be just above the earth - in the
clouds, in the air. These verses explain WHERE believers
will meet the Lord. The place of meeting will be in the clouds,
in the air. There is nothing in these verses to indicate that
Christ will then turn around and take the Church back to heaven
for seven years.
Notice that believers will rise to MEET the Lord. The
word that is here translated MEET is a word that was
used in reference to the coming of a king or governor to visit
a city. As he approached, the citizens would go out to meet
him and then escort him on the last part of his journey into
the city; the word that is here translated MEET has precisely
the same meaning here. As the Lord descends from heaven, believers
will rise to MEET the Lord in the air in order to come
WITH Him as He CONTINUES to earth.
THE USE OF THE WORD "APANTESIS" (MEET)
The word MEET in this verse is APANTESIS.
It is used in two other passages which we will now consider
to see exactly how this word is used in the Scriptures.
The parable of the five wise and the five foolish virgins
Matthew 25:1-6: "Then shall the kingdom of heaven be
likened unto ten virgins, which took their lamps, and went
forth to MEET the Bridegroom ... And at midnight there
was a cry made, Behold, the Bridegroom cometh; go ye out to
MEET Him." In this parable the five wise and the
five foolish virgins were to take their lamps and go out to
MEET the Bridegroom. What for? To have Him turn around
and take them back to where He had come from? No! If this
had been the case, He would have been coming to meet THEM,
instead of them going out to meet HIM.
Five foolish and five wise virgins
The plain and simple truth is that when the Bridegroom approached,
they went out to meet Him so as to escort him back to where
they had been waiting to the place where the marriage was
to be held. They went out to MEET Him, and after meeting
Him, they returned "WITH Him." Notice here
how the word MEET was used.
Paul's Journey to Rome
The site of the Three Taverns along the Apian Way where Paul
met the disciples who had come out to meet him and accompany
him on to Rome.
Acts 28:14-16: "And so we went toward Rome. And from
thence, when the brethren heard of us, they came to MEET
us as far as Appii Forum and the Three Taverns ... And then
we came (continued on) to Rome ..." Here the same point
is seen. As Paul journeyed to Rome, certain brethren came
out to meet him and then accompany him as he entered the city.
It does not say that Paul got almost to Rome and then after
meeting these brethren, took them back to where he had been.
No, he continued on to Rome with them.
Let us suppose these men who met Paul had explained to the
others where they were going: "We have heard that Paul
is coming to our city; and we are going out to MEET
him and will come WITH him." Would any have understood
this to mean that they would meet Paul, go back to where Paul
had come from, spend several years there with him and then
return once again with Paul to Rome? No. None would ever get
such a meaning. Yet, this is exactly the kind of "proof"
that is offered for the idea of two second comings. We are
told that since the saints will come WITH Christ, that
in going out to MEET Him, they must be taken back to
where He was, then wait several years so as to come WITH
Him! NONSENSE! In the Scriptural examples, people went
out to MEET someone and escort that person to the place
where he was going. In a modern context, it would not be unlike
going out to the curb to meet your grandparents who had traveled
a long way in their car to be with you, hug and kiss them,
collect their luggage and escort them back into the house.
In no case are two stages, or two comings, implied by this
word. There is no room for a period of seven years between
the going out to MEET the one that is coming and the
coming WITH him as He continues on to His destination.
Paul on the way to Rome with his disciples
Seeing, then, how the word MEET is used in the Scriptures,
we understand that when Christ comes, believers will be "caught
up ... to meet the Lord in the air" and from there will
descend "with Him." So, the fact that the Lord will
come WITH the saints (after they rise to MEET
Him) does not in any way require two separate second comings
of Christ. As Wilber Smith writes in Tribulation or Rapture
- Which?: "That theory must be deliberately read
into the passage. We might go through all the writers of the
New Testament and we would still fail to discover any indication
of the so-called 'two stages' of our Lord's coming."
One final New Testament reference remains to be considered
in which we read of Christ's coming with the saints. Paul
exhorted the Thessalonians: "Increase and abound in love
one toward another, and toward all men (so that the Lord)
may establish your heart unblamable in holiness before God,
even our Father, at the coming of our Lord Jesus Christ WITH
ALL His saints." (I Thess. 3:12-13)
We need only to notice this passage briefly, for it is doubtful
that any would attempt to use this verse as a proof text for
the idea of a coming for the saints as contrasted to a coming
WITH the saints at a later date. There are several
reasons for this. The word that is translated COMING
in this verse is PAROUSIA - a word which Pre-Tribulationalists
commonly say refers to a "secret" rapture - a coming
FOR the saints - whereas in this verse we read of His
coming (PAROUSIA) "with all the saints."
Instead of teaching two second comings of Christ, if anything,
this verse would indicate that the PAROUSIA
is the coming of Christ WITH His saints.
Paul is obviously not speaking of a coming of Christ WITH
all the saints as contrasted to an earlier coming FOR
the saints, for if there was to be an earlier coming, why
would he put stress on their being established in holiness
at the coming of Christ WITH all His saints? Surely
he would have mentioned the earlier coming if any such existed.
The meaning intended in this passage is simply that Paul desired
the Thessalonians to be established in the faith and be found
unblamable at the Second Coming - along with all the other
saints - those at Corinth, Colossi, Ephesus and all other
believers everywhere.
PART
5: AN EXAMINATION OF
PRE-TRIBULATIONAL
"PROOF TEXTS"
We shall now examine the so-called "proofs" or "proof
texts" that are commonly used in support of the Pre-Tribulational
Rapture position.
THE "ABSENCE" OF THE WORD
"CHURCH" IN REVELATION 4-18
First, Revelation 4:1: "After this I (John) looked, and
behold a door opened in heaven" and the first voice which
I heard was as it were a trumpet talking with me; which said,
Come up hither, and I will shew thee things which must be hereafter."
Now, since chapters 4-18 do not mention the word "CHURCH,"
this is taken as proof that the Church will be absent from the
earth during this time. The verse that follows the third chapter
(Rev. 4:1) tells how John in a vision was taken up to heaven
and saw certain things. John is used as a TYPE of the
Church and this verse is taken to mean that the chapters that
follow describe things which will take place "after"
the Church is gone! But trying to apply Revelation 4:1 to the
Rapture is based only on ASSUMPTIONS, not plain statements.
It is ASSUMED that John himself is a type of the Church,
for it is taught that his being caught up to heaven pictures
the Rapture of the Church. And, finally, it is ASSUMED
that since John saw things which would be "hereafter,"
that this means after the Church is gone. But now, step by step,
we will take a closer look at these points.
The Ecclesia:
if the mere absence of the word CHURCH
can prove that the Church is absent in chapters 4-18,
we would have to conclude that the Church is also absent
in chapter 19 too...
It is claimed that since the word CHURCH does not appear
in Revelation, chapters 4-18, we are to understand that the
Church is absent from the earth during this time; not coming
into the picture again until chapter 19, in which we read of
the marriage supper and the coming of Christ as King of Kings.
But if the mere absence of the word CHURCH can prove
that the Church is absent in chapters 4-18, we would have to
conclude that the Church is also absent in chapter 19 too, for
the word CHURCH appears NOWHERE in the entire
chapter. Nor does the word appear in chapter 20. It is not even
found in chapter 21. Would any contend that the Church is absent
in these chapters? It is not until the last chapter of Revelation
that we find the term CHURCH used again, and then only
in a closing remark: "I Jesus have sent mine angel to testify
unto you these things in the churches." (Rev. 22:16)
The Church is not mentioned in chapters 4-18, we are told,
and this is taken as proof that the Church is IN HEAVEN
during this time. What? If the Church is not mentioned, how
could this prove that it is in heaven? Since the Church is clearly
on earth in chapters two and three, and since it is not expressly
referred to as being in the heavens during the chapters that
follow, the more natural inference would be that it is still
ON EARTH during these chapters. One thing is sure: if
the Church is not mentioned in these chapters, that is no proof
it is in heaven during this time.
We are told that the Church is not mentioned in the chapters
after Revelation 3:22. But technically, the Church (as a whole)
is not mentioned in the chapters BEFORE Revelation 3:22.
Instead, all of the references are to local assemblies, local
churches in Asia, each being a part of the great universal Church
of Jesus Christ. Here are the facts: the words CHURCH
(singular) and CHURCHES (plural) occur 19 times in Revelation
1-3. The four references in Revelation 1 are about "the
seven churches in Asia." The word CHURCH is used
in each of the addresses to the seven churches: "To the
angel of the church in Ephesus," etc., and at the conclusion
of each of the letters: "Hear ... what the Spirit saith
to the churches." "To all the churches," refers
to all seven of the churches mentioned. Thus, the word CHURCH
is never used in any of these chapters as referring to the Church
in its totality. This is significant.
While it is true the word CHURCH does not appear after
Revelation 3, until the last part of Revelation, it is, however,
obvious that the Church is definitely referred to by other terms
that are used in these chapters. Take Revelation 13:7, for example:
"And it was given unto him (the beast) to make war on the
SAINTS." Is not this a clear reference to the Church?
Revelation 13:10 mentions the "patience and faith of the
SAINTS - patience and faith in the midst of persecution!
The SAINTS are again mentioned in Revelation 16:6. In
Revelation 17, we read about the Babylonian woman "drunken
with the blood of the SAINTS (18:24)." Here, then,
are several references to the SAINTS; that is, those
that make up the Church.
Ah, but those who believe that the Rapture is pictured in Revelation
4:1, commonly teach that the SAINTS in these chapters
are not CHURCH SAINTS, but TRIBULATION SAINTS
- people that are not part of the Church whatsoever! Yet, when
we find the word SAINTS in connection with the marriage
supper of the Lamb in Revelation 19, then we are told that this
refers to the CHURCH SAINTS. Notice the passage: "The
marriage of the Lamb is come, and His wife hath made herself
ready. And to her was granted that she should be arrayed in
fine linen, clean and white: for the fine linen is the righteousness
of the SAINTS." The Scofield footnote says: "The
Lamb's wife here is the Bride, the Church." So, it is agreed
the saints here are CHURCH SAINTS. How can some rightly
argue that the saints mentioned in the chapter before (Revelation
18), the chapter before that (Revelation 17), the chapter before
that (Revelation 16), and Revelation 13 are different kinds
of saints? By such arbitrary methods of interpretation, ANYTHING
could be proved from the Bible.
JOHN AS A "TYPE" OF THE
CHURCH IN REVELATION 4:1
Assuming that the churches of Revelation 2 and 3 represent
seven church ages, a position generally accepted by Bible scholars,
coupled with the idea that the word CHURCH does not appear
in certain chapters that follow, Revelation 4:1 is then taken
as a reference to the Rapture - ASSUMING that John is
a type of the Church. But let us look at this verse again: "After
this I [John] looked, and behold, a door was opened in heaven:
and the first voice which I heard was as it were of a trumpet
talking with me; which said, Come up hither, and I will shew
thee things which must be hereafter." Though this verse
was plainly a message to John, many Pre-Tribulational writers
feel this verse CLEARLY refers to the Rapture.
Scofield, for example, says: "This call seems CLEARLY
to indicate the fulfillment of I Thess. 4:14-17 [the Rapture].
The word CHURCH does not again occur in the Revelation
till all is fulfilled." DeHann says: "This brief passage
from Revelation is one of the shortest, yet one of the clearest
pictures in Scripture of the Rapture of the Church" (35
Simple Studies of the Major Themes in Revelation, Pg. 61).
But this verse is not talking about the Rapture, it is not
talking about the Church, it is talking about John! It was John
who was - in spirit - taken into the heavenly realm and saw
various things which would come to pass. John being thus taken
up does not prove we should look for the Church in heaven any
more than being taken in the spirit into the wilderness to "Babylon"
would prove that the Church was there. (Rev. 17:3-5)
Those who claim to "clearly" see a Pre-Tribulational
Rapture of the Church in this verse must ASSUME (among
other things) that John is a type of the Church. But John could
not be a consistent type of the Church in heaven during this
period, for sometimes he is represented as being back on EARTH.
In Revelation 10:1 and also 18:1, for example, he sees an angel
"come (not go) DOWN from heaven" - wording
which apparently does not symbolize something in heaven, for
it is pictured as having a court which is given to the Gentiles
to tread down, unless one supposes that unsaved Gentiles have
broken into heaven and are trampling down the heavenly temple
- which is clearly an absurdity. This, then, would place below
heaven in this scene. In Revelation 13:1, John is standing upon
the sand of the sea, and a beast rising up out of the water
appears, etc. John is sometimes pictured as being in heaven
and sometimes on earth. He cannot, therefore, be a consistent
representation of the Church in heaven during these chapters.
THE USE OF THE WORDS "COME
UP HITHER" IN REVELATION 4:1
Adding to the foregoing Pre-Tribulational teachings (that the
word CHURCH does not appear after Revelation 3, and that
John is representative of the Church being taken up to heaven
in Revelation 4:1), a final point is made in the attempt to
establish a Pre-Tribulational Rapture from the verse under consideration.
We are told that when the voice spoke to John and said: "Come
up hither, and I will shew thee things which must be HEREAFTER,"
that the expression HEREAFTER means after the Church
has been raptured to heaven. But the fact is, the SAME
words in Greek - META TAUTA- that are
translated HEREAFTER at the end of this verse, are exactly
the same words that are rendered AFTER THIS at the beginning
of the verse. The verse begins and ends with the same identical
phrase in the original. Is it not inconsistent, then, to attempt
to make it mean "after the Church" in one instance
and not in the other? And to make it mean "after the Church"
in both instances would be contradictory.
The normal reading of the passage is simply that John had received
specific messages to the seven churches of Asia; after this,
he heard a voice saying he would be shown things which would
be hereafter - that is, he would be shown events that were THEN
FUTURE. It is inexcusable to try to make it mean anything
more than this, for this same expression was commonly used by
John. META TAUTA, though translated in
various ways into English, appears in the following verses in
John's writings: "hereafter" (John 13:7; Rev. 1:19;
4:1; 9;12); "after these things" (John 3:22; 6:1;
7:1; Rev. 7:1; 18:1; 19:1); "afterward" (John 5:14);
"After that" (Rev. 15:5; 20:3); "after this"
(John 5:1; Rev. 4:1). To try to force a meaning upon the expression
in one instance that is completely unheard of and unrelated
to the use of the word in other parts of John's writings is
very unsound.
THE CHURCH IN PHILADELPHIA
Another Pre-Tribulational "proof text" is found in
the words of Jesus to the Church in Philadelphia: "Because
thou hast kept the word of my patience, I also will keep thee
from the hour of temptation, which shall come upon all the world,
to try them that dwell upon the earth." (Rev. 3:10) It
is ASSUMED that since these are to be kept from the hour
of temptation, that this means that they will be raptured CLEAR
OUT OF THE WORLD in order for this to be fulfilled. But
again, the text does not say this.
The actual Church in Philadelphia - Primary Example
Let us consider this verse in its PRIMARY application
- as it pertained to the Church in Philadelphia, located in
Asia Minor, in the First Century. Was this church kept from
a worldwide time of temptation? As sure as the promise was
given, they were! But how were they kept? By being raptured
to heaven? There is nothing to infer this and by any reckoning
of the historical facts, they were not. They were kept by
the POWER AND GRACE OF GOD.
The Church in Philadelphia as Representative of a "Church
Age"
Let us consider Revelation 3:10 as it would apply to the
teaching that the seven churches in Asia represent several
church ages. In this case, the passage again falls short of
proving there will be an ESCAPE RAPTURE from the Tribulation
during the last days of this age. Had this been the case,
Revelation 3:10 should have been given to the LAST
church of the seven. But the promise of being "kept from
the hour of temptation" was addressed to the SIXTH
church, not the SEVENTH; and to say, as some do, that
in the last days the last several churches or church ages
will coincide simultaneously does little to truly alleviate
the problem here.
Here again, we see inconsistency in the Secret Rapture teaching.
When it is being stressed that Revelation 4:1 teaches the
Secret Rapture, we are taught (correctly we believe) that
the seven churches represent seven SUCCESSIVE ages
of the Church, and that the last church age, THE SEVENTH,
will end with the Rapture. Then later, when commenting on
Revelation 3:10, this is contradicted by saying that the message
to the SIXTH church refers to an ESCAPE for
the Church at the end of the age - as though the SIXTH
church was the LAST church. In other words, when commenting
on Revelation 4:1, the Church ages are 1, 2, 3, 4, 5, 6, 7.
Then later, in order to apply Revelation 3:10 to a Pre-Tribulational
Rapture, the age would have to be twisted around like this:
1, 2, 3, 4, 5, 7, 6 or at least, the last two ages very ARBITRARILY
merged together (as in the note on page 1332 of the Scofield
Reference Bible).
Now since the Church in any century should be able to benefit
from the letters to the seven churches, let us view Revelation
3:10 as setting forth truth which could apply to the churches
in any century in which the same conditions might exist. This
will be a more GENERAL application.
God's Keeping Power from Temptation
It is a recognized method of Biblical interpretation to consider
other verses that might shed light on a subject. We will apply
this rule here and compare a verse that ALSO contains
the WORDS OF JESUS and one that was recorded by the
SAME DISCIPLE. In BOTH verses we will find basically
the SAME type of promise. But in the one - and this
is significant - it is plainly shown that believers can be
kept from the temptation or evil of this world WITHOUT
being taken out of the world. We ask the reader to carefully
compare the following passages:
"Because thou hast KEPT the WORD of
my patience, I also will KEEP thee from the hour
of TEMPTATION, which shall come upon all the world,
to try them that dwell upon the earth." (Rev. 3:10)
"They have KEPT thy WORD ... I pray
not that thou shouldest take them out of the world, but
that thou shouldest KEEP them from the EVIL"
(John 17:6, 15)
In both passages, the people referred to have kept the word.
And because they have kept the word, God will "keep them."
In the one passage, they are kept from the hour of temptation;
in the other, they are kept from the evil. The fact that they
are kept from temptation in the one verse and kept from evil
in the other, does not materially change the meaning involved,
for evil and temptation are very closely related words. Jesus,
for example, taught the disciples to pray: "And lead
us not into TEMPTATION, but deliver us from EVIL."
(Matt. 6:13) If we are kept from temptation, then surely we
are kept from evil. The two go hand in hand.
Both of the passages that we are comparing use the expression
"keep from" in English, and in Greek, both use the
same basic words. In both instances believers are "kept
from" evil or temptation, the one expressly explains
that this would be accomplished WITHOUT their being
taken out of the world - the exact opposite of the Secret
Rapture teaching.
If it is possible to be in the world and yet be "kept
from" the evil of the world, is it possible to be "kept
from" the hour of temptation WITHOUT being taken
out of the world? Surely!
Revelation 3:10 speaks about being kept from the hour of
temptation "which shall come upon all the world, to try
them that dwell upon the earth." Paul also spoke of temptation
as being common to all men - but with a special promise to
the believer: "There hath no temptation taken you but
such as is common to man, but God ... will not suffer you
[i.e., the believer] to be TEMPTED above that ye are
able, but will with the temptation also make a way of ESCAPE
that ye may be able to bear it." (I Cor. 10:13)
Here, then, is another reference about mankind's being tempted,
but He promises that through Christ we can be kept from falling
into temptation. Other verses also speak of God's KEEPING
power, but none imply a rapture out of this world. Jabez prayed:
"KEEP me from evil ... and God granted him that
which he requested." (I Chron. 4:10)
And we, today, can also be "KEPT" by the
power of God through faith unto salvation," (I Peter
1:5) "for God ... is able to keep you from falling."
(Jude 2:4, etc.) Thus, by a study of the key words in the
text under consideration, we find that believers can be "kept
from" the world's evil or temptation, can "be delivered
out of temptation;" can find "a way of escape,"
without being taken out of this world.
Some attempt to teach that the Church will be taken out of
the world because Revelation 3:10 mentions temptation that
will "try them that DWELL upon the earth."
It is taught that those who "dwell" upon the earth
are those who choose earth as a PERMANENT abode, as
compared to the Christians who have spiritual objectives.
But this conclusion will not stand up, for in the original,
the same word is used in describing our Lord as DWELLING
in Capernaum (Matt. 4:13)! None suppose that Jesus felt that
Capernaum was His permanent dwelling!
The three applications we have made of Revelation 3:10, summed
up, are as follows:
Applied SPECIFICALLY to the Philadelphian Church
in Asia of the First Century, it (i.e., the Rapture) would
have had its fulfillment while those people were still
living, a conclusion that no Bible scholar anywhere at
anytime has ever reached.
Applied to the seven church AGES, it falls short
of reaching the last church age, which should be the SEVENTH,
for the Philadelphian Church was the SIXTH in the
succession, not the SEVENTH or last.
Applied as a GENERAL truth for the Church in any
century, it could not be limited to people living just
prior to the last seven years, but would be a promise
of God's KEEPING POWER in any hour of temptation.
THE USE OF THE WORD "ESCAPE" IN LUKE 21, ETC.
One more text should be noticed here: "Watch ye therefore
and pray always, that ye may be accounted worthy to ESCAPE
all these things that shall come to pass, and to stand before
the Son of Man." (Luke 21:36)
It is true that this verse speaks of ESCAPE, but it
says nothing about the Church being taken to heaven in a Secret
Rapture in order for this escape to be accomplished! This should
be especially noticed, for this is the very thing that some
have attempted to read into this passage.
In this verse, Jesus said to His disciples: "PRAY
always that ye may be accounted worthy to escape ..." How?
By a Secret Rapture to take them to heaven seven years before
the end of the age? Apparently not! For in the prayer, we read:
"I PRAY NOT that thou shouldest take them OUT
OF THE WORLD, but that thou shouldest keep them from the
evil." (John 17:15) Would Jesus pray one way and then tell
His disciples to pray another way? Surely this would be contradictory.
With what is this word ESCAPE to be connected? Is it
a reference to escaping the Tribulation of the last seven years
of this age? It does not say so. A look at the context shows
that the reference is to THAT DAY, the time believers
shall be gathered to meet Christ in the air and destruction
shall fall upon the world - the end of this age.
"Heaven and earth shall pass away [the end of this age]
... take heed to yourselves, lest at any time your hearts be
overcharged with surfeiting, and drunkenness, and the CARES
OF THIS LIFE, and so THAT DAY come upon you unawares."
(Luke 21:33-34) Obviously, it could not come upon them unawares
if they were to be raptured out seven years before the end of
the age! "For as a snare shall it come on all them that
dwell on the face of the whole earth. Watch ye therefore, and
pray always, that ye may be accounted worthy to escape all these
things that shall come to pass, and to stand before the Son
of Man." (Luke 21:34-36)
Notice that this passage also mentions THAT DAY. It
will bring "sudden destruction" upon unbelievers "and
they shall NOT ESCAPE." However, there will be those
who will ESCAPE that sudden destruction - those who are
sober, spiritually awake, and watching for the return of Christ.
Matthew's account (a parallel to Luke 21) also mentions THAT
DAY and that we must WATCH, for the time of this
event is unrevealed. "For as in the days that were before
the flood, they were eating and drinking, marrying and giving
in marriage ... and knew not until the flood came and took them
all away; so shall also the coming of the Son of Man be."
(Matt. 24:38-39)
When God's destruction fell upon the world in Noah's day, those
who heeded God's message ESCAPED - they were not destroyed
with the unbelieving world. According to the Scriptures, destruction
shall again fall on the earth, this time by fire - and again
those who have heeded God's message shall ESCAPE and
not be destroyed with the unbelieving world. Whether we think
of the end that came in Noah's day or the end that shall come
upon this world at Christ's return, in neither event is it a
case of the righteous escaping from the tribulation, but from
the DESTRUCTION that brings the end.
We have, then, the words recorded in Luke, in Matthew, and
by the Apostle Paul regarding THAT DAY. All speak of
the uncertainty of the time. Luke records that it will come
"as a snare." Matthew likens it to the days of Noah
when "they knew not until the flood came" and destruction
fell upon the world. And Paul says it will come "as a thief
in the night," a time when men will be saying "peace
and safety" - not expecting sudden destruction.
All three of these passages give warnings against the eating
and drinking which would result in a condition of unconcern
and spiritual neglect. Luke speaks of "surfeiting and drunkenness."
Matthew speaks of "eating and drinking" and Paul's
words exhort us to be sober and not drunken.
All three of the passages show that the time referred to by
the term THAT DAY is the end of the age. Matthew and
Luke both use the expression "heaven and earth shall pass
away" in this connection, while Paul speaks of it as the
time when "sudden destruction" shall fall upon the
wicked.
Each passage indicates that those who believe will escape the
destruction. Luke's account speaks of praying to "escape
these things." Matthew's account likens it to the days
when Noah escaped the destruction of the flood, and Paul says
the wicked "shall not escape," which implies that
there will be an escape for those that are not wicked. So, looking
at Luke 21:36 again, we find that an ESCAPE is taught
- but the reference is to THAT DAY when SUDDEN DESTRUCTION
shall fall upon the world. There is nothing in this text about
escaping from the Tribulation by escaping out of this world
by means of a Secret Rapture. Those who are truly devoted to
Christ shall escape all these things - the neglect, the over
indulgence in eating and drinking - and "having escaped
the corruption that is in the world through lust" here
and now (II Peter 1:4); they shall also escape the fiery sudden
destruction which shall bring an end to this age.
PART
6: WILL CHRIST COME AT ANY MOMENT?
TERMS
USED INTERCHANGEABLY
OTHER RAPTURE VIEWS
WILL CHRIST COME AT ANY MOMENT
Did the early Christians believe that the Rapture could occur
at any moment" Or did they believe that there were certain
things that would be fulfilled first? We believe there is conclusive
proof in the New Testament that the early Church did NOT
hold the "Any-Moment" Theory. Jesus pointed out that
no man knows the time of His return and that we should live
a life of watchfulness and obedience at all times (Matt. 24:36,
42-51, etc.). However, Jesus Himself taught that certain things
would happen first:
The Ascension
When Jesus told His disciples of the Second Coming, He was
still with them in PERSON. It is evident that the ASCENSION
had to precede the RETURN. And before His ascension,
of course, CALVARY had to have its fulfillment. Jesus
likened His Second Coming to lightening and said, "But
FIRST must He suffer many things, and be rejected of
this generation." (Luke 17:25)
The Gift of the Holy Spirit
Jesus told His disciples that after His ascension, He would
send the Holy Spirit. They would be endued with spiritual
power to be witnesses unto Him. (Acts 1:8) These things were
to take place BEFORE Christ would come again. Thus,
prior to Pentecost, we see the disciples awaiting, not the
coming of Christ (in His Second Advent), but the coming of
the Holy Spirit - even as Jesus had promised.
The Preaching of the Gospel to All the World
Then, being filled with the power of the Holy Spirit, the
disciples were to go into all the world and teach all nations.
(Matt. 28:19, 20; Mark 16:15; Acts 1:8) Time had to be allowed
for travel, preaching, baptizing, instructing converts, etc.
Surely, Christ was not going to return before they would even
have time to get properly started on what He had commissioned
them to do!
The
destruction of the Jewish
Temple in 70 A.D.
The Destruction of the Temple
Jesus predicted the destruction of Jerusalem and told His
disciples: "When ye see Jerusalem compassed with armies,
then know that the desolation thereof is nigh." (Luke
21:21) At the Second Coming, there will be no need for Christians
to flee into the mountains, for they shall be caught up to
meet the Lord in the air! The destruction of Jerusalem, then,
was to be an event which would take place before the SECOND
COMING OF CHRIST.
The Death of Peter
Jesus also explained that Peter would grow old and die BEFORE
the Second Coming. In speaking to Peter, Jesus said: "When
thou shalt be old, thou shalt stretch forth thy hands, and
another shall gird thee, and carry thee whither thou wouldest
not. This spake He, signifying by what death he would glorify
God." (John 21:18, 19; see also II Peter 1:14) According
to this, though the time of the Second Coming was unknown,
it was definitely implied that it would NOT take place
before Peter's death.
Concerning John
Then Peter asked a question about John. He wondered if John
would live to see the day of Christ's return: Jesus replied,
"If I will that he tarry till I come, what is it to thee?
Follow thou me. Then went this saying abroad among the brethren,
that this disciple should not die: yet Jesus said not unto
him, he shall not die; but, if I will that he tarry till I
come, what is that to thee?" (John 21:20-23) Concerning
John, Jesus simply did not reveal whether he would or would
not live until the Second Coming - though a rumor spread that
he would live to see that day. But concerning Peter, it was
definitely stated that he would grow old and die - and that
he would not live to see the Second Coming.
We believe that early Christians lived in an expectation
and HOPE of the Second Coming. For, whether alive at
that time, or because of the resurrection, they knew that
they would all ultimately share in the glory of that day.
But they did not believe in the "Any-Moment Theory."
They knew certain things would occur in their day.
The Great Falling Away (the Apostasy)
and the Revelation of the Man of Sin
Even more positive evidence of this fact is found in Paul's
writings to the Thessalonians. In his first epistle, he had
explained to them about the resurrection and the catching up
of believers to meet the Lord in the air. (I Thess. 4:16. 17)
Later, some confusion had apparently developed in the minds
of the people concerning this glorious event, so Paul wrote
his second epistle to them in which he clarified the matter.
In his remarks, he clearly rejected the "Any-Moment Theory."
THE SON
OF PERDITION
"Now we beseech you, brethren, by (concerning)
the coming of our Lord Jesus Christ, and by (concerning)
our GATHERING TOGETHER unto Him, that ye be not soon
shaken in mind, or be troubled, neither by spirit, nor by
word, nor by letter as from us, as that the day of Christ
is at hand. Let no man deceive you by any means, FOR
THAT DAY SHALL NOT COME, EXCEPT THERE COME A FALLING AWAY
FIRST, AND THAT MAN OF SIN BE REVEALED, THE SON OF PERDITION."
(II Thess. 2:1-3)
Here, then, is mention of two things Christians would CLEARLY
witness BEFORE the day of Christ's coming to gather
believers unto Himself. There would be a falling away and
the man of sin would be revealed. Concerning these very things,
the inspired apostle said, "Let no man deceive you."
Let us beware, then, of a teaching which says that the Church
will be raptured to heaven BEFORE the man of sin is
revealed, for such is the exact OPPOSITE of what Paul
taught.
According to Paul, the order of events would be: (1) a falling
away; (2) the man of sin would be revealed; and (3) the coming
of Christ and our gathering together unto Him. It is plain.
But, according to the "Any-Moment" Theory, instead
of these events being in order, they would have to be 3, then
1 and then 2. That is, (3) the coming of Christ and gathering
together unto Him; (1) a falling away; and (2) the man of
sin revealed: 3, 1, 2 or perhaps 3, 2, 1 instead of 1, 2,
3.
Bible students link the "man of sin" with the Beast
of Revelation 13. Pre-Tribulationalists claim that when the
Beast takes over, the Church will have been raptured. But
this is not what the Bible says. According to Scriptures,
the Beast will make war with the SAINTS: "And
it was given unto him to make war with the saints and to overcome
them ..." (Rev. 13:7) The Beast could not make war with
the saints and overcome them if they had been taken to Heaven
before the Beast comes to power.
Paul knew that the man of sin would be destroyed by the brightness
of Christ's coming. (II Thess, 1:7, 8; 2;8) Therefore, he
knew that the man of sin would have to come to power BEFORE
the Second Coming.
TERMS USED INTERCHANGEABLY
Being "troubled" with "persecutions and tribulations,
the Thessalonian believers wondered if the day of Christ was
not "right at hand." (II Thess. 1-2) If Paul had believed
in the "Any-Moment" Theory, here was his perfect opportunity
to encourage them with the teaching that the day of Christ was
possibly right at hand. He might have said something like this:
"Now we beseech you, brethren, concerning the coming of
the Lord Jesus Christ and our gathering together unto Him, that
ye be not soon shaken in mind, for NOTHING NEEDS TO HAPPEN
FIRST. That day shall come BEFORE the man of sin
is revealed. Yes, our gathering together unto Him could happen
at any moment."
But, to the contrary, this was NOT his answer. Instead,
he explained that the day of the Lord's coming, the day of Christ,
when they would be "gathered unto Him," would NOT
take place until there would be a falling away first, and the
man of sin revealed. This is just the OPPOSITE of the
"Any-Moment" Theory.
There can be no mistake that the DAY OF CHRIST refers
to the Rapture, for it is used in reference to "our gathering
together unto Him." (II Thess 2) Christians are "waiting"
for the "day of the Lord Jesus Christ." (I Cor. 1:8,
9) It is "in the day of the Lord Jesus" that they
will be gathered and "rejoice" at seeing each other.
(II Cor. 1:14) The "good work" begun in Christians
must continue "until the day of the Lord Jesus Christ."
(Phil 1:6) Paul exhorted the Philippian believers to be "sincere
and without offense" until "the day of Christ"
(verse 10) and mentioned that when he would see them "in
the day of Christ" he would "rejoice," knowing
that his labor had not been in vain. (2:16) All of these verses
plainly show that the "day of Christ" is the time
when believers are gathered to meet Christ. And the same inspired
apostle that wrote these things tells us that "the day
of Christ" will NOT come except first the "man
of sin be revealed." (II Thess. 2:1-3)
This conclusion is so obvious that those who hold the "Any-Moment
Theory" try to make the "day of Christ" (in II
Thess. 2:2) refer to something else! Scofield, for example,
says that the authorized version "has 'day of Christ' -
II Thess. 2:2 - incorrectly for 'day of the lord'." (Scofield
Reference Bible, pg. 1212) Another Pre-Tribulational writer
says that the "day of Christ" according to the Greek
is really "the day of the Lord" in this passage (Chafer,
The Coming and Reign of our Lord Jesus Christ, pg. 32,
60). But a look at Strong's Concordance reveals that
the word translated "Christ" in this verse is CHRISTOS
(number 5547 in Strong's). This word is used over 500
times in the New Testament and is translated CHRIST.
(The Greek word that is translated LORD in the New Testament
is a different word altogether, number 2962 in Strong's)
"Day of Christ" is a correct translation.
But what if it did say: "the day of the Lord?" What
difference would this make? We use the expression "the
coming of the Lord" when referring to "the coming
of Christ." Why, then, should some try to make the New
Testament expression "the day of the Lord" mean something
different from the "the day of Christ?"
The following terms are used INTERCHANGEABLY in the
New Testament in reference to the Lord's coming to gather believers:
(1) "The day of Christ" (Phil. 1:10)
(2) "The day of Jesus Christ" (Phil. 1:6)
(3) "The day of our Lord Jesus Christ" (I Cor.
1:8)
(4) "The day of the Lord Jesus" (II Cor. 1:14)
(5) "The day of the Lord" (I Thess. 5:2)
We think it very inconsistent to try to make the last expression
mean a different "Lord" or a different time than what
the other terms describe. The "day of the Lord" IS
the "day of Christ." And according to Paul, the "day
of Christ" - when believers will be gathered unto Him -
will NOT come until AFTER the man of sin has been
revealed.
OTHER RAPTURE VIEWS
A passing comment is now perhaps in order concerning the "three
children" of the Secret Pre-Tribulational Rapture doctrine:
the Mid-Tribulational Rapture,
the Split Rapture, and
the Partial Rapture.
All that has been said previously concerning the Pre-Tribulational
Rapture applies with EQUAL FORCE to these doctrines.
But with the last two, the Split Rapture and the Partial Rapture,
we encounter an insidious evil which goes far beyond the mischief
of the teaching of the Pre-Tribulational Rapture.
The teaching behind the doctrine of both the Split Rapture
and the Partial Rapture contends that the Rapture of the saints
is based upon personal merit and not upon the finished work
of Jesus Christ on the cross. Nowhere in the Word is such a
doctrine taught. In every instance where the rapture is mentioned,
it is mentioned as only one single event, and like the Resurrection,
the Rapture is based not on merit, but on the finished work
of Christ on the Cross.
In this regard, it is of the utmost importance to remember
that the object of both the Rapture and the Resurrection is
quite simple: to usher the saints of God into Christ's presence
at the end of the age. The only difference between the two is
that one of necessity deals with the dead in Christ while the
other deals with those that happen to be still alive at the
Second Coming.
Thus, just as the Resurrection has always been considered a
part of the finished work of Christ, so the Rapture must likewise
be so considered; both events are part of THE FINISHED WORK
OF CHRIST ON THE CROSS, having nothing to do with the awards
at the Judgment Seat of Christ as such.
The Mid-Tribulational Rapture position is attractive to some
who naively suppose that by choosing it, they have adopted the
"best-of-both worlds" insofar as the Pre-Tribulational
and Post-Tribulational positions are concerned.
But such thinking is exceedingly superficial! The exegetical
problems relating to the Mid-Tribulational Rapture remain exactly
as those which relate to the Pre-Tribulational Rapture: one
is still left with two "Second Comings" (semantics
not withstanding) and a rapture which while three and half years
closer to the "Last Day" is still not on the "Last
Day."
PART
7: POST-MILLENNIALISM OR
DOMINIONISM
Vs. PRE-MILLENNIALISM
A SURPRISING TURN OF EVENTS OF WHICH MOST
EVANGELICAL "LAY PEOPLE" ARE NOT AWARE
I wonder how many "lay people" who - despite the facts so clearly
presented above - continue to hold to the Secret Pre-Tribulation
Rapture Theory realize that many, if not most, of their leaders
no longer believe in the pre-tribulation rapture of the church,
and while they may, from time to time, mouth support for such
thinking, they no longer embrace it as a viable eschatology.
The fact is, whether "lay evangelicals" realize it
or not, many of their leaders have adopted a "dominionist"
or "post-millennial" mindset very similar to the eschatology
espoused by the Roman Catholic Church - and, as a result, have
abandoned pre-millennialism (the eschatology upon which the
pre-tribulation rapture theory is erroneously linked) altogether.
Dominionist seek to
take over the world by means of military conquest.
Christian leaders who embrace political activity have very
little choice in the matter. Logic dictates that if they espouse
political activity, they must at the same time embrace an eschatology
which will support that activity; again, why fight to return
the nation to "Christ and the church" if after they
capture it, they are going to then surrender it to the Antichrist
and be raptured out of the world - which pre-millennialism postulates
whether one speaks of a rapture which occurs at the beginning,
the middle, or even the end of the Tribulation period.
Typical of those leaders who espouse political activity to
"take the nation back for Christ and the church" (and
are willing to ally themselves with the Catholics in order to
do so) and have - as a result - adopted a "post-millennial"
or "dominionist" mindset is Pat Robertson. Many recognize
this transformation in Robertson's thinking. Clearly, Harvey
Cox of Harvard University thinks Robertson is now - for all
practical purposes, whether he admits it or not - a "dominionist."
Moreover, according to Cox, it's not just Robertson, but almost
everyone who is currently associated with Robertson at CBN and
Regent University - and it's not only Cox, but "outsiders"
like Jeremy Rifkin who recognize Robertson's transition here.
THE NEW DOMINIONIST MINDSET
OF TODAY'S EVANGELICAL LEADERS
Dominionism
"Dominionism" is a militant post-millennial eschatology
("doctrine of end times") which pictures the seizure
of earthly (temporal) power by the church as the only means
through which the world can be rescued; only after the world
has been thus "rescued" can Christ return to "rule
and reign." (Some dominionists see the seizure of the earth
as the result of "signs, wonders, and miracles;" others
picture it as the result of military and political conquest;
most see it as a combination of both.)
Dominionists - whether subtly or otherwise - discount altogether
the possibility of a rapture. They have rejected pre-millennialism
completely - and in doing so, they have not only rejected the
possibility of a pre-tribulational rapture of the church, but
also the possibility of a mid-tribulational rapture and a post-tribulational
rapture. This is post-millennialism - the historic teaching
of the Roman Catholic Church.
Al Dager, a recognized expert on the dominionist mindset, writes,
"Some two decades before Pentecostalism found its way
into the (mainstream) denominations (i.e., the Episcopalians,
the Catholic Church, etc.) as the 'Charismatic Renewal', it
experienced a new surge of experience-oriented theology within
its own ranks. It was from this neo-Pentecostal experience
- what came to be called the 'Latter Rain Movement' - that
Charismatic Dominionism sprang. The more prominent leaders
of that movement blended Pentecostal fervor with teachings
that the church was on the brink of a worldwide revival. That
revival would result in a victorious church without spot or
wrinkle ... (which) would inherit the earth and rule over
the nations with a rod of iron."
Dager explains that at the core of the dominionist mindset
is -
"... a ... premise ... that when Adam sinned, not only
did man lose dominion over the earth, but God also lost control
of the earth to Satan. Since that time ... God has been on
the outside looking in, searching for a 'covenant people'
who will be His 'extension' or 'expression' in the earth to
take dominion back from Satan ..." [Dager, Vengeance
Is Ours, pgs. 43-44. ]
According to Dager, the basic dominionist model is as follows:
The world is plunged into a time of political and spiritual
crisis, one which threatens the world with chaos and the
church with destruction.
The Lord brings revival to the church.
This revival results in the end of the church's divisions
and the rule of the "apostles and prophets."
The "Gospel of the Kingdom" is preached to the
whole earth.
This leads to the conversion of Israel, the conquest of
the world, and the judgment of those who refuse to convert.
The Lord returns.
Jewel van der Merwe of Discernment Magazine, elaborates;
she writes that the "New Charismatics" are actively
pushing a belief system which prophesies that -
" ... (1) the greatest revival the church has ever known
[is about to occur]; (2) the greatest baptism of the Spirit
the church has ever experienced [will shortly happen]; (3)
the greatest army [Joel's Army] distinguished by invincibility,
immortality and divinity [will be raised up]; (4) the greatest
purging ... in the history of the church [will shortly begin];
(5) the greatest ministry - the Prize of all Ages [is about
to break forth]; and (6) the greatest miracles, super-natural
signs and wonders far exceeding that of the Apostles and Prophets
of old [will shortly take place]." [Jewel van der Merwe,
"Joel's Army," (Holly, Michigan: Discernment
Newsletter Publications, pg. 1.]
In one way or another Franklin Hall, William Branham, George
Hawtin, Percy G. Hunt, Herrick Holt, George Warnock, Bill Britton,
Kathryn Kuhlman, Oral Roberts, Ern Baxter, Don Basham, Bob Mumford,
Charles Simpson, Derek Prince, D. James Kennedy, William Banks,
Marilyn Hickey, Demos Shakarian, Ralph Martin, Steve Clark,
Kevin Ranaghan, etc. have all been involved in "Dominionism"
and "Latter Rain." [Dager, Vengeance Is Ours,
pgs. 49-50.]
Joel's Army = Hitler's Youth
The dominionist model, however, is at total variance with the
older pre-millennial model. The pre-millennial model pictures:
The world is plunged into a time of spiritual and political
crisis.
The church is apostatized.
The apostatized church unites with the anti-Christ and
seizes control of the world.
A great tribulation breaks out against those Christians
who refuse to become a part of the apostatized church, resulting
in their persecution and finally their destruction - after
which the anti-Christ, who had at first appeared as the
champion of Israel (and the church), turns on Israel (and
the "apostate" church) to destroy her (them).
The rapture occurs for those Christians who "remain,"
(i.e., those who have not been killed off) and Christ returns
to bring judgment on those who had destroyed Israel and
persecuted those Christians who had refused to be apostatized.
POST-MILLENNIALISM & DICHOTOMY
vs. PRE-MILLENNIALISM & TRICHOTOMY
Finally, we come to one last very important matter. I very
much suspect that it is not without cause that pre-millennialism
and trichotomy go together just as post-millennialism and dichotomy
go together. I don't believe that it is a matter of simple happen-chance
that historically, whenever pre-millennialism has predominated
in the church, trichotomy has also prevailed; and whenever post-millennialism
has predominated, dichotomy has likewise flourished. There is
a connection between pre-millennialism and trichotomy; and there
is a connection between post-millennialism and dichotomy.
NOTE
A SHORT REMINDER
Trichotomy is the
belief that man is a three-part being: (1) body, (2) soul
and (3) spirit.
Dichotomy is the belief that man is a 2-part
being: (1) body and (2) soul - the spirit being just
another word for soul.
Pre-Millennialism
is - at least for our purposes here - the belief that
ONLY at Christ's Second Coming can the Kingdom be established.
Post-Millennialism is - at least for our
purposes here - the belief that the church will bring
in the kingdom and present it to Christ at His Second
Coming.
Post-millennialism is the effort by Christians (as a corporate
body - i.e., the church) to do a work for Christ, specifically
to bring in the kingdom of Christ. The arrogance and aggrandizement
of self which is implicit in such thinking is overwhelming;
this kind of thinking could never take place in the human mind
which is fixed upon Christ. It doesn't emanate from a spirit
which is "beholding and reflecting" Christ, but from
a soul which at best has only a nodding acquaintance with the
Lord. Those who truly behold God in their spirit would never
countenance the kind of arrogance which could say, "I will
do a work for God." This kind of thinking is born of "the
pride of life" which is altogether a thing of this world
(i.e., it's worldliness). The Bible says,
"For all that is in the world, the lust of the flesh,
and the lust of the eyes, and the pride of life, is not of
the Father, but is of the world." (1 John 2:16)
Those who have truly touched the Lord would never be so arrogant
and pretentious. Moses saw God, and he hid his face in fear:
"And when the LORD saw that he turned
aside to see, God called unto him out of the midst of the
bush, and said, Moses, Moses. And he said, Here am I.
"And he said, Draw not nigh hither: put
off thy shoes from off thy feet, for the place whereon thou
standest is holy ground.
"Moreover he said, I am the God of thy
father, the God of Abraham, the God of Isaac, and the God
of Jacob. And Moses hid his face; for he was afraid to
look upon God. (Ex. 3:4-6)
Where is there any "pride of life" here?
Isaiah too saw the Lord, and he recognized immediately how
small and insignificant he really was:
"In the year that king Uzziah died I
saw also the Lord sitting upon a throne, high and lifted up,
and his train filled the temple ...
"Then said I, Woe is me! for I am
undone; because I am a man of unclean lips, and I dwell
in the midst of a people of unclean lips: for mine eyes have
seen the King, the LORD of hosts. (Is. 6:1, 5)
Where is there any pride here? Where is there any thought of
"doing a work for the Lord?" - unless the Lord did
the work through him.
And John the Apostle also saw the Lord, and even he - the one
who had leaned on Jesus' breast at the "Last Supper"
- fell on his face "as if dead:"
"I was in the Spirit on the Lord's day, and I heard
behind me a loud voice like the sound of a trumpet, "And
I turned to see the voice that was speaking with me.
"And when I saw Him, I fell at His feet as a dead
man ..." (Rev. 1:10, 11, 17)
OUR GOD IS AN AWESOME GOD
Yes, the Almighty is our loving Father, but He also is an awesome
God! There is no room for impertinence and shallow familiarity
with the Lord such as Bennie Hinn so arrogantly exhibits in
his preaching - even with those who enjoy a loving relationship
with Him (which is certainly not the case with Hinn). He is
not called "Lord" (i.e., master, sovereign) for nothing!
Job, God's "friend," had to learn this lesson the
hard way! - who are we, then, to tell God that we will do a
work for Him? - the titanic arrogance of it all! Those who say
such things only reveal that they have no real relationship
with God at all - that their presumed relationship with God
is nothing more than an empty pretense.
The LORD answered Job out of the whirlwind
"Then the LORD answered Job out of the whirlwind, and
said,
"Who is this that darkeneth counsel by words without
knowledge?
"Gird up now thy loins like a man; for I will demand
of thee, and answer thou me.
"Where wast thou when I laid the foundations of the
earth? declare, if thou hast understanding.
"Who hath laid the measures thereof, if thou knowest?
or who hath stretched the line upon it?
"Hast thou commanded the morning since thy days; and
caused the dayspring to know his place;
"Have the gates of death been opened unto thee? or hast
thou seen the doors of the shadow of death?
"Hast thou perceived the breadth of the earth? declare
if thou knowest it all.
"Hast thou entered into the treasures of the snow? or
hast thou seen the treasures of the hail,
"Doth the eagle mount up at thy command, and make her
nest on high?
"Shall he that contendeth with the Almighty instruct
him? he that reproveth God, let him answer it.
"Then Job answered the LORD, and said,
"Behold, I am vile; what shall I answer thee? I will
lay mine hand upon my mouth.
"Then answered the LORD unto Job out of the whirlwind,
and said,
"Gird up thy loins now like a man: I will demand of
thee, and declare thou unto me.
"Wilt thou also disannul my judgment? wilt thou condemn
me, that thou mayest be righteous ...?
"Deck thyself now with majesty and excellency; and array
thyself with glory and beauty (if you can).
"(Can you) cast abroad the rage of thy wrath: and behold
every one that is proud, and abase him.
"(Can you) look on every one that is proud, and bring
him low; and tread down the wicked in their place.
"Hide them in the dust together; and bind their faces
in secret.
"(If you can do these things) then will I also confess
unto thee that thine own right hand can save thee. (Job 38,
39, and 40)
THE POST-MILLENNIAL "MINDSET"
Post-Millennialists, nonetheless, say that they are going to
conquer the world for Christ - and in saying this, they reveal
that they have never really known God at all. Indeed, it's not
without cause that someday they may very will hear those dreadful
words, "I never knew you" (i.e., "I never had
an intimate relationship with you"):
"Many will say to me in that day, Lord,
Lord, have we not prophesied in thy name? and in thy name
have cast out devils? and in thy name done many wonderful
works?
"And then will I profess unto them, I
never knew you: depart from me, ye that work iniquity. (Matt.
7:22-23)
[And one must bear in mind here,
that these people are not "out-right" sinners, but
people who evidently thought they were "doing a work for
God."]
Their relationship with the Lord is all of self (soul) and
nothing of the spirit. Because they know nothing of the spirit
- nothing about "beholding and reflecting" the Lord
- it's altogether natural for them to have a dichotomous view
of man. How could it be otherwise? [We
urge you to review Chapter I again.]
TO POST-MILLENNIALISTS, THE
CHURCH IS MORE IMPORTANT THAN CHRIST
Post-millennialism (and, ipso facto, dichotomy) emphasizes
"doing" over "beholding;" "works"
over "reflecting" - and, more than that, it emphasizes
the church over Christ in a most perverted fashion. In post-millennialism,
it's the church that is going to bring in the kingdom, not Christ.
Christ is seen as merely an observer in heaven while Christians
on earth do all the work.
And more than that, in the post-millennial scheme of things,
the individual is de-emphasized, and "corporate unity" is emphasized
– but it is the mechanical "unity" of a human corporation rather
than the kind of unity that flows out of the individual as a
natural consequence of "beholding and reflecting"
Christ in one's spirit; it's the unity that is brought about
by outward control - a control which flows from church officers
(elders, pastors, "apostles," "prophets,"
etc). It's the kind of unity that is brought about by "outward
conformity," not the inner leading of Christ in our spirits.
UNITY IN THE POST-MILLENNIAL SCHEME
OF THINGS IS DEPENDENT ON HIERARCHY
The unity that the post-Millennialists
posit is based on a military-type of discipline
The unity that post-millennialism brings is dependent on hierarchy
- the orderly arrangement of church officers in a kind of giant
pyramid which emphasizes rank and position. How high up one
is in this pyramid determines how "close" one is to
God. One is required to "submit" to those who are
"above," and to "rule over" those who are
"below" - and one's spirituality is measured by one's
submission to authority (i.e., to one's submission to control).
The order which post-millennialism promotes is based on a military-like
discipline, a discipline which is enforced by an outward chain
of command. The thought that all men have equal access to Christ
through the spirit (trichotomy) is anathema to post-millennialism
- it strikes at the military-like order which post-millennialism
promotes. The belief that each individual Christian has a spirit
and can be led individually by that spirit without resort to
"outward authority" is a threat to post-millennialism's
pyramid-like structure and scheme of things. For post-millennialists
to admit that man is a trichotomous being and ipso facto
not dependent on hierarchy to guide and direct him is tantamount
to destroying the necessity for post-millennialism's pyramid.
The thought that each individual Christian can "know"
God in his spirit independent of those "above" him
in the hierarchy is an abomination and sacrilege to post-millennialists.
THE TRICHOTOMOUS VIEW OF
MAN IS IN OPPOSITION TO HIERARCHY
But Jesus promoted no such hierarchical scheme of things. Jesus
taught the exact opposite. He said,
"Ye know that the princes of the Gentiles
exercise dominion over them, and they that are great exercise
authority upon them.
"But it shall
not be so among you: but whosoever will be great among you,
let him be your minister (i.e., servant);
"And whosoever will be chief among you,
let him be your servant (i.e., slave):
"Even as the Son of man came not to be
ministered unto (i.e., served), but to minister (i.e., serve),
and to give his life a ransom for many." (Matt. 20:25-28)
Instead of teaching man to be dependent on an outward hierarchy,
Jesus said,
"... ye need not that any man teach you: but as the
same anointing teacheth you of all things, and is truth, and
is no lie [i.e., the same anointing (which is truth and no
lie) teaches all of you the same things]." (I John 2:27)
And exactly what is this anointing? Jesus said that it is -
"... the Comforter, which is the Holy Ghost, whom the
Father will send in my name, he shall teach you all things,
and bring all things to your remembrance, whatsoever I have
said unto you." (John 14:26)
And again, Jesus said,
"But when the Comforter is come, whom I will send unto
you from the Father, even the Spirit of truth, which proceedeth
from the Father, he shall testify of me ..." (John 15:26)
So important did Jesus believe the "Comforter's"
ministry to be to the individual Christian - a ministry which
stands totally outside any form of hierarchy - that Jesus said,
"... It is expedient for you that I go away: for if
I go not away, the Comforter will not come unto you; but if
I depart, I will send him unto you." (John 16:5-7)
THE IMPORTANCE OF OUR
INDIVIDUAL WALK WITH CHRIST
Trichotomy emphasizes the importance of the individual believer's
walk with Christ - it's not that our "corporate" walk
with other believers isn't important, but that the starting
point for all our relationships with other believers, including
our relationship with others in the church, is our individual
walk with Christ. Trichotomy teaches that all believers - regardless
of intellect and regardless of their station in life or their
position in the church - have equal access to God through the
Holy Spirit which indwells their human spirit, just as all the
branches in the vine have equal access to the nourishment which
the vine alone provides; Jesus said,
"I am the vine, ye are the branches: He that abideth
in me, and I in him, the same bringeth forth much fruit: for
without me ye can do nothing." (John 15:5)
And John the Apostle said,
"And now, little children, abide in him ..." (I
John 2:27-28)
The secret is abiding in Him! - that's where everything begins.
It's not intellect that counts, nor seminary training, nor worldly
success, nor your "station" in the church or in life
that counts - but abiding in Him and abiding in His Word. If
a Christian does these things, everything else will follow,
including a vibrant loving relationship with others as well
as a fulfilling life in the church.
THE INDIVIDUAL & THE CHURCH
Yes, the church is important. Indeed, the Bible says that the
church is the "Bride of Christ" (Rev. 21:9); but
we must always bear in mind that the church flows out of the
Lord, not the Lord out of the church.The
Lord comes first, then the church.
Out of our individual relationship with the Lord flows the
life of the church. If our individual walk with the Lord is
wrong, then our life in the church will be wrong, and all the
seminars, and all the books, and all the sermons aren't going
to help; but when the individual believer "beholds and
reflects" the glory of the Lord, then the church also will
reflect and mirror the Lord's splendor - and not until. Put
another way, the health of the human body depends on the health
of the individual cells of the body, not visa versa.
When all the cells of the body are healthy, then the whole body
will be healthy - and not the other way around.
Some people speak of the church as if it somehow had its own
identity apart from its individual members; but the church has
no life of its own. It has life only because we - as individual
members - have life. The church has no life apart from the individual
members which compose it. The church reflects the glory of the
Lord only insofar as its individual members are "beholding
and reflecting" the glory of the Lord. Paul put it this
way:
"And He came and preached peace to you
who were far away, and peace to those who were near;
"For through Him we (as individual members)
... have our access in one Spirit [i.e., the Holy Spirit]
to the Father.
"So then you [as individual members]
are no longer strangers and aliens, but you are fellow citizens
with the saints, and are of God's household,
"Having been built upon the foundation
of the apostles and prophets, Christ Jesus Himself being the
corner stone,
"In whom the whole building [i.e., the
church as a corporate body of believers], being fitted together
is growing into a holy temple in the Lord ..." (Eph.
2:17-21 - NASB)
According to Paul, the order is this: first there are the individual
members, who as individual members are touching and communing
in their individual spirits with the one and only God-given
Holy Spirit (i.e., the Comforter), and its through each individual
member's touch with the one and only Spirit of God that we are
quite effortlessly brought into oneness and then built together
into a holy Temple (habitation) unto the Lord.