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Will someone please tell me why I should believe pre_trib?
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After studying numerous viewpoints for quite awhile, I have come to the conclusion that pre-trib is biblical. I have this article which summarizes the biblical arguments quite nicely. I have divided it into multiple posts as it won't fit in one.Here is the link: http://www.biblebb.com/files/RAPTURE.HTM
PART I
Biblical Evidences for a Pretribulational Rapture
by Mike Vlach
President of Theological Studies.org
Introductory matters concerning the Rapture
Interest in the Rapture A 1994 survey by U.S. News and World Report found that 61 percent of Americans believe that Jesus Christ will return to earth, and 44 percent believe in the rapture of the church. (Jeffery L. Sheler, "The Christmas Covenant," U.S. News and World Report, December 19, 1994, pp. 62, 64)
Where do we get the term "Rapture"? The term "rapture" is not found in the Bible, so where does the word come from? The term "rapture" comes from the Latin translation of the Greek word translated "caught up" in 1 Thessalonians 4:17. Charles Ryrie explains, "The Greek word from which we take the term 'rapture' appears in 1 Thessalonians 4:17, translated 'caught up.' The Latin translation of this verse used the word rapturo. The Greek word it translates is harpazo, which means to snatch or take away. Elsewhere it is used to describe how the Spirit caught up Philip near Gaza and brought him to Caesarea (Acts 8:39) and to describe Paul's experience of being caught up into the third heaven (2 Cor. 12:2-4). Thus there can be no doubt that the word is used in 1 Thessalonians 4:17 to indicate the actual removal of people from earth to heaven." (Charles Ryrie, Basic Theology, p. 462)
Passages referring to the Rapture There are three primary texts which refer to the Rapture: 1 Thessalonians 4:13-18, 1 Corinthians 15:51-57 and John 14:1-3.
Components of the Rapture
The return of Christ "For the Lord Himself will descend from heaven with a shout. . ." (1 Thess. 4:16). "If I go and prepare a place for you, I will come again, and receive you to myself" (John 14:3)
A resurrection of dead church saints "The dead in Christ shall rise first" (1 Thess. 4:16). "The dead will be raised imperishable" (1 Cor. 15:52).
A translation of living believers "Then we who are alive and remain shall be caught up" (1 Thess. 4:17).
A glorious reunion "We. . . shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord" (1 Thess. 4:17). "I will come. . . that where I am, there you may be also" (John 14:3).
A giving of glorified bodies "We shall be changed. For this perishable must put on the imperishable, and this mortal must put on immortality" (1 Cor. 15:52-53). "We eagerly wait for a Savior, the Lord Jesus Christ; who will transform the body of our humble state into conformity with the body of His glory" (Philippians 3:20-21).
Speed of Rapture "In a moment, in the twinkling of an eye" (1 Cor. 15:52).
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The timing of the Rapture in relation to the Tribulation period
The debate "In the nineteenth century, teaching concerning the Rapture of the church began to be widely disseminated. This raised such questions as whether the second coming of Christ involves several stages, the relation of those stages to the Tribulation period, and the distinctiveness of the church from Israel in God's program. In the twentieth century one of the most debated questions in eschatology concerns the time of the Rapture." (Ryrie, p. 478)
The various views Amillennialists and Postmillennialists regard the coming of Christ as a single event to be followed by a general resurrection and judgment. Within Premillennialism, though, five main views have been promoted concerning the timing of the Rapture:
Pretribulationism Pretribulationsim teaches that the Rapture of the church will occur before the seven-year Tribulation period begins. Supporters of this view include John Walvoord, Charles Ryrie, Dwight Pentecost, Alva J. McClain, John Feinberg, and Paul Feinberg.
Midtribulationism Midtribulationsim teaches that the Rapture of the church will occur at the midpoint of the seven years of Tribulation; that is, after three and one half years have elapsed. Supporters of this view include Oliver Buswell and Gleason Archer.
Pre-wrath Rapture The Pre-wrath rapture view teaches that all Christians will be taken in the Rapture approximately three-fourths of the way through the Tribulation period. Supporters of this view include Marvin Rosenthal and Robert Van Kampen.
Posttribulationism Posttribulationism teaches that the Rapture and Second Coming are facets of a single event which will occur at the end of the Tribulation period. Thus, the church will be on earth during the seven years Tribulation period. Supporters of this view include George Ladd, Robert Gundry and Douglas Moo.
Partial Rapture The Partial rapture view teaches that only the "spiritual" Christians who are watching and waiting for the Lord's return will be taken in the Rapture. Then during the seven years of Tribulation other Church Age saints who were not prepared for the initial Rapture will be raptured at various intervals. This view originated with Robert Govett in 1835 and was also taught by J. A. Seiss and G.H. Lang.
Why is this issue of the timing of the Rapture important?
Whole counsel of God The study of the Rapture is important because we want to know the whole counsel of God.
The Christian's expectation The Rapture issue is important because it deals with the nature of the Christian's hope and expectation. Are Christians to expect Christ's return at any moment? Or, are we expecting to go through a time of worldwide tribulation?
A Biblical defense of Pretribulationism Of these five views why is Pretribulationism to be preferred? The following are biblical evidences for a Pretribulational Rapture:
The pillars of Pretribulationism The foundation of Pretribulationism has four elements:
Consistent literal interpretation The literal method of interpretation attempts to explain the original sense of the writer according to the normal usages of words and language. The literal method interprets all of the Bible in a normal and plain way, all the time understanding that the Bible, at times, uses symbols, figures of speech and types.
Distinction between Israel and the Church The more one recognizes the biblical distinction between Israel and the church, the clearer one will be able to see God's distinct plan for each group. According to Thomas Ice, "If Israel and the church are not distinguished, then there is no basis for seeing a future for Israel or for the church as a new and unique people of God. If Israel and the church are merged into a single program, then the Old Testament promises for Israel will never be fulfilled and are usually seen by replacement theologians as spiritually fulfilled by the church. The merging of Israel's destiny into the church not only makes into one what the Scriptures understand as two, but it also removes a need for future restoration of God's original elect people in order to fulfill literally His promise that they will one day be the head and not the tail (Deuteronomy 28:13).
The more that believers see a distinct plan for Israel and a distinct plan for the church, the more they realize that when the New Testament speaks to the church it is describing a separate destiny and hope for her. The church becomes more distinct in the plan of God. Israel's future includes the seven-year tribulation, and then shortly before Christ's return to Jerusalem she will be converted to Jesus as her Messiah. . . . On the other hand, the distinct hope for the church is Christ's any-moment return.
Thus, a distinction between Israel and the church, as taught in the Bible, provides a basis of support for the pretribulational rapture. Those who merge the two programs cannot logically support the biblical arguments for pretribulationism." (Thomas Ice and Timothy Demy, The Truth About The Rapture, pp. 25-26)
Futurism Pretribulationism takes a futuristic interpretation of Daniel 9:24-27 and the book of Revelation. Daniel 9:24-27 gives the seven-year chronological framework of the Tribulation while Revelation 6-18 details the judgments that make up this period. Futurism sees prophecy as being fulfilled in the future, namely with the Tribulation period, the Second Coming of Christ to earth, and the Millennial Kingdom. Futurism is opposed to preterism, which sees prophecy as already being fulfilled in the past, predominately in A.D. 70. Futurism is also opposed to historicism which sees prophecy being fulfilled in the current Church Age.
Premillennialism At the end of the seven year Tribulation period, Jesus Christ will return to earth in power and glory to set up an earthly Kingdom from Jerusalem that will last for a literal one thousand years (see Rev. 20:1-6).
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The debate "In the nineteenth century, teaching concerning the Rapture of the church began to be widely disseminated. This raised such questions as whether the second coming of Christ involves several stages, the relation of those stages to the Tribulation period, and the distinctiveness of the church from Israel in God's program. In the twentieth century one of the most debated questions in eschatology concerns the time of the Rapture." (Ryrie, p. 478)
The various views Amillennialists and Postmillennialists regard the coming of Christ as a single event to be followed by a general resurrection and judgment. Within Premillennialism, though, five main views have been promoted concerning the timing of the Rapture:
Pretribulationism Pretribulationsim teaches that the Rapture of the church will occur before the seven-year Tribulation period begins. Supporters of this view include John Walvoord, Charles Ryrie, Dwight Pentecost, Alva J. McClain, John Feinberg, and Paul Feinberg.
Midtribulationism Midtribulationsim teaches that the Rapture of the church will occur at the midpoint of the seven years of Tribulation; that is, after three and one half years have elapsed. Supporters of this view include Oliver Buswell and Gleason Archer.
Pre-wrath Rapture The Pre-wrath rapture view teaches that all Christians will be taken in the Rapture approximately three-fourths of the way through the Tribulation period. Supporters of this view include Marvin Rosenthal and Robert Van Kampen.
Posttribulationism Posttribulationism teaches that the Rapture and Second Coming are facets of a single event which will occur at the end of the Tribulation period. Thus, the church will be on earth during the seven years Tribulation period. Supporters of this view include George Ladd, Robert Gundry and Douglas Moo.
Partial Rapture The Partial rapture view teaches that only the "spiritual" Christians who are watching and waiting for the Lord's return will be taken in the Rapture. Then during the seven years of Tribulation other Church Age saints who were not prepared for the initial Rapture will be raptured at various intervals. This view originated with Robert Govett in 1835 and was also taught by J. A. Seiss and G.H. Lang.
Why is this issue of the timing of the Rapture important?
Whole counsel of God The study of the Rapture is important because we want to know the whole counsel of God.
The Christian's expectation The Rapture issue is important because it deals with the nature of the Christian's hope and expectation. Are Christians to expect Christ's return at any moment? Or, are we expecting to go through a time of worldwide tribulation?
A Biblical defense of Pretribulationism Of these five views why is Pretribulationism to be preferred? The following are biblical evidences for a Pretribulational Rapture:
The pillars of Pretribulationism The foundation of Pretribulationism has four elements:
Consistent literal interpretation The literal method of interpretation attempts to explain the original sense of the writer according to the normal usages of words and language. The literal method interprets all of the Bible in a normal and plain way, all the time understanding that the Bible, at times, uses symbols, figures of speech and types.
Distinction between Israel and the Church The more one recognizes the biblical distinction between Israel and the church, the clearer one will be able to see God's distinct plan for each group. According to Thomas Ice, "If Israel and the church are not distinguished, then there is no basis for seeing a future for Israel or for the church as a new and unique people of God. If Israel and the church are merged into a single program, then the Old Testament promises for Israel will never be fulfilled and are usually seen by replacement theologians as spiritually fulfilled by the church. The merging of Israel's destiny into the church not only makes into one what the Scriptures understand as two, but it also removes a need for future restoration of God's original elect people in order to fulfill literally His promise that they will one day be the head and not the tail (Deuteronomy 28:13).
The more that believers see a distinct plan for Israel and a distinct plan for the church, the more they realize that when the New Testament speaks to the church it is describing a separate destiny and hope for her. The church becomes more distinct in the plan of God. Israel's future includes the seven-year tribulation, and then shortly before Christ's return to Jerusalem she will be converted to Jesus as her Messiah. . . . On the other hand, the distinct hope for the church is Christ's any-moment return.
Thus, a distinction between Israel and the church, as taught in the Bible, provides a basis of support for the pretribulational rapture. Those who merge the two programs cannot logically support the biblical arguments for pretribulationism." (Thomas Ice and Timothy Demy, The Truth About The Rapture, pp. 25-26)
Futurism Pretribulationism takes a futuristic interpretation of Daniel 9:24-27 and the book of Revelation. Daniel 9:24-27 gives the seven-year chronological framework of the Tribulation while Revelation 6-18 details the judgments that make up this period. Futurism sees prophecy as being fulfilled in the future, namely with the Tribulation period, the Second Coming of Christ to earth, and the Millennial Kingdom. Futurism is opposed to preterism, which sees prophecy as already being fulfilled in the past, predominately in A.D. 70. Futurism is also opposed to historicism which sees prophecy being fulfilled in the current Church Age.
Premillennialism At the end of the seven year Tribulation period, Jesus Christ will return to earth in power and glory to set up an earthly Kingdom from Jerusalem that will last for a literal one thousand years (see Rev. 20:1-6).
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Proper methodology for addressing the rapture issue What is the proper method for addressing this issue of the timing of the Rapture?
Examine the Rapture and Second Coming passages Go first to the portions of Scripture that speak directly about the Rapture and the return of the Lord to earth. Study John 14:1-3; 1 Corinthians 15:51-58; and 1 Thessalonians 4:13-18 for the Rapture. Examine Zechariah 14:1-21; Matthew 24:29-31; Mark 13:24-27; Luke 21:25-27; and Revelation 19 for the Second Coming to earth.
Examine implications of conclusions Proper methodology does not stop with an examination of the primary texts addressing an issue. As John Feinberg says, "While one should begin with passages that speak directly about the doctrine under consideration, one must also pay attention to the implications of the doctrine. This is especially important if, as in the case of the rapture, the passages about the rapture and return of the Lord do not determine the question of the rapture's timing in relation to the time of the Tribulation. . . . Implications and relations of doctrines to one another are crucial. If one's position on a given theological issue is correct, it will fit with other known theological and biblical truths rather than contradict them. (John S. Feinberg, "Arguing for the Rapture: Who Must Prove What and How" in, When the Trumpet Sounds, Thomas Ice and Timothy eds. p. 191)
Putting it all together "The key point to remember is that proper theological methodology dare not allow us to ignore either the rapture and parousia passages or the doctrines that have implications for one's views on the rapture and second advent. Although study should begin with passages that speak directly to the topic at hand, both are equally important. It is surely no victory to uphold one's views on the timing of the rapture at the expense of denying what God's Word says, for example, about the relation of the church to God's judgmental wrath." (John Feinberg, p. 192)
Biblical evidence for Pretribulationism The Bible does not explicitly tells us the timing of the Rapture. Thus, no one verse tells us that the Rapture will be pretribulational (or midtribulational or posttribulational for that matter). Does this mean that the doctrine of pretribulationism is unbiblical? Not necessarily. Many important biblical doctrines are not given to us directly in one verse. Some doctrines are based on a harmonization of multiple passages. For example, no one verse explains the doctrine of the Trinity or that Jesus Christ is the God-man. Yet a harmonization of passages shows these doctrines to be biblical. Likewise a harmonization of biblical texts shows the pretribulational rapture view to be biblical. The following are the biblical evidences:
God has promised the Church deliverance from divine wrath (1 Thess. 1:10; 5:9; Rev. 3:10) God made a special promise to the church that it will be delivered from the future, tribulational wrath of God. It is best to take this deliverance as a physical removal (Rapture)from this time of divine wrath.
1 Thess. 1:9-10 The Thessalonians were wait[ing] for His Son from heaven. . . that is Jesus, who delivers us from the wrath to come. Why does this wrath refer to the Tribulation? First, the context of 1 and 2 Thessalonians deals with the Day of the Lord and the judgment of God that precedes the coming of Christ. Second, the text states that it is a future wrath ("wrath to come"). Third, it is a wrath one can be rescued from by the return of Christ. Thus, The wrath referred to then is the wrath of the Tribulation period and not God's eternal wrath in general.
1 Thess. 5:9 For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ. Why does this wrath refer to the Tribulation? The immediate context is the wrath of the Day of the Lord (5:1-8). Plus, this must be the same wrath as 1 Thess. 1:10.
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Examine the Rapture and Second Coming passages Go first to the portions of Scripture that speak directly about the Rapture and the return of the Lord to earth. Study John 14:1-3; 1 Corinthians 15:51-58; and 1 Thessalonians 4:13-18 for the Rapture. Examine Zechariah 14:1-21; Matthew 24:29-31; Mark 13:24-27; Luke 21:25-27; and Revelation 19 for the Second Coming to earth.
Examine implications of conclusions Proper methodology does not stop with an examination of the primary texts addressing an issue. As John Feinberg says, "While one should begin with passages that speak directly about the doctrine under consideration, one must also pay attention to the implications of the doctrine. This is especially important if, as in the case of the rapture, the passages about the rapture and return of the Lord do not determine the question of the rapture's timing in relation to the time of the Tribulation. . . . Implications and relations of doctrines to one another are crucial. If one's position on a given theological issue is correct, it will fit with other known theological and biblical truths rather than contradict them. (John S. Feinberg, "Arguing for the Rapture: Who Must Prove What and How" in, When the Trumpet Sounds, Thomas Ice and Timothy eds. p. 191)
Putting it all together "The key point to remember is that proper theological methodology dare not allow us to ignore either the rapture and parousia passages or the doctrines that have implications for one's views on the rapture and second advent. Although study should begin with passages that speak directly to the topic at hand, both are equally important. It is surely no victory to uphold one's views on the timing of the rapture at the expense of denying what God's Word says, for example, about the relation of the church to God's judgmental wrath." (John Feinberg, p. 192)
Biblical evidence for Pretribulationism The Bible does not explicitly tells us the timing of the Rapture. Thus, no one verse tells us that the Rapture will be pretribulational (or midtribulational or posttribulational for that matter). Does this mean that the doctrine of pretribulationism is unbiblical? Not necessarily. Many important biblical doctrines are not given to us directly in one verse. Some doctrines are based on a harmonization of multiple passages. For example, no one verse explains the doctrine of the Trinity or that Jesus Christ is the God-man. Yet a harmonization of passages shows these doctrines to be biblical. Likewise a harmonization of biblical texts shows the pretribulational rapture view to be biblical. The following are the biblical evidences:
God has promised the Church deliverance from divine wrath (1 Thess. 1:10; 5:9; Rev. 3:10) God made a special promise to the church that it will be delivered from the future, tribulational wrath of God. It is best to take this deliverance as a physical removal (Rapture)from this time of divine wrath.
1 Thess. 1:9-10 The Thessalonians were wait[ing] for His Son from heaven. . . that is Jesus, who delivers us from the wrath to come. Why does this wrath refer to the Tribulation? First, the context of 1 and 2 Thessalonians deals with the Day of the Lord and the judgment of God that precedes the coming of Christ. Second, the text states that it is a future wrath ("wrath to come"). Third, it is a wrath one can be rescued from by the return of Christ. Thus, The wrath referred to then is the wrath of the Tribulation period and not God's eternal wrath in general.
1 Thess. 5:9 For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ. Why does this wrath refer to the Tribulation? The immediate context is the wrath of the Day of the Lord (5:1-8). Plus, this must be the same wrath as 1 Thess. 1:10.
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The whole seven year Tribulation period is a time of God's divine wrath so the protection promised must be for the whole seven years. Some have tried to say that divine wrath does not characterize the whole seven year Tribulation period. They say that the early judgments (the seals) of the tribulation are the wrath of man and Satan. The following points, however, show that the whole Tribulation period is a time of divine wrath.
Jesus is the One who directly opens all the Tribulation judgments including the seal judgments which begin the Tribulation period. In Revelation 4 and 5 Jesus is the One found worthy to open the seals which He begins to open in 6:1. The opening of the seals by Christ indicates that the seal judgments are divine wrath.
The seal judgments which open the Tribulation are consistent with divine wrath "The judgments of these four seals include the sword, famine, pestilence, and wild beasts, frequently used in Scripture as the expressions of divine wrath. Indeed, they are all included and named when God calls His 'four severe judgments upon Jerusalem: sword, famine, wild beasts and plague' (Ezek. 14:21)." (Gerald B. Stanton, "A Review of the Pre-Wrath Rapture of the Church, Bibliotecha Sacra, vol. 148 #589, January 1991) Plus, plagues such as pestilence and wild beasts can hardly be caused by man.
As early as the sixth seal, unbelievers declare that God's wrath "has come" (Rev. 6:16-17). Unbelievers recognize that all six seals that have happened so far are the direct wrath of God. Robert L. Thomas says "The verb elthen ('has come') is aorist indicative, referring to a previous arrival of the wrath, not something that is about to take place. Men see the arrival of this day at least as early as the cosmic upheavals that characterize the sixth seal (6:12-14), but upon reflection they probably recognize it was already in effect with the death of one-fourth of the population (6:7-8), the worldwide famine (6:5-6), and the global warfare (6:3-4). The rapid sequence of all these events could not escape public notice, but the light of their true explanation does not dawn upon human consciousness until the severe phenomena of the sixth seal arrive." (Robert L. Thomas, Revelation 1-7, pp. 457-58)
Revelation 3:10 Because you have kept the word of My perseverance, I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell upon the earth. Here is a promise to the Church of preservation outside of the time of Tribulation. Thus, believers are not only promised deliverance from divine wrath but from the time period ("hour") of divine wrath. This rules out the possibility of the Church being on earth during the Tribulation. As Ryrie says, "It is impossible to conceive of being in the location where something is happening and being exempt from the time of the happening."
Differences between Rapture passages and Second Coming passages indicate that the two are different events happening at different times. The central passages dealing with the Rapture are John 14:1-3; 1 Corinthians 15:51-58 and 1 Thessalonians 4:13-18. The central passages dealing with the Second Coming to earth are Zechariah 14:1- 21; Matthew 24:29-31; Mark 13:24-27; Luke 21:25-27 and Revelation 19. A careful examination of these texts will show that there is enough reason to conclude that the Rapture and the Second Coming to earth are not the same event:
The Second Coming is preceded by signs but the Rapture is presented as imminent with no signs preceding it. "In passages that deal with the Second Advent there are signs or events that lead up to and signal the return of Jesus Christ (e.g., Matt. 24:4-28; Rev. 19:11-21). In each of these passages of Scripture there is the careful and extensive itemizing of details that should alert believers in that day that the Second Advent is about to occur. . . . On the other hand, there is no mention of any signs or events that precede the Rapture of the church in any of the Rapture passages. The point seems to be that the believer prior to this event is to look, not for some sign, but the Lord from heaven. If the Rapture was a part of the complex of events that make up the Second Advent, and not distinct from it, then we would expect that there would be a mention of signs or events in at least one passage." (See Paul D. Feinberg, "The Case For The Pretribulation Rapture Position," in Gleason Archer, Paul Feinberg, Douglas Moo, The Rapture: Pre-, Mid-, or Post Tribulational? p. 80)
The Rapture is presented as a coming in blessing while the Second Coming is a coming for judgment. "In the clear Rapture passages, the Lord's coming is presented as a coming in blessing for the saints. Nothing is said about His coming for judgment. On the other hand, passages about the second advent speak of the Lord's coming in judgment upon His enemies (Rev. 19:11ff; Joel 3:12-16; Zech. 14:3-5)." (John Feinberg, p. 198). "In each of the Rapture passages there is no mention of trial before the event. Rather, there is the bare promise of Christ's return for His own." (Paul Feinberg, p. 81)
Second Coming passages are in the context of the setting up of the Kingdom while the Rapture passages make no mention of the Kingdom. "Second advent passages are invariably followed by talk of setting up the kingdom after the Lord's return (e.g., Matt. 24:31; 25:31ff; Zech. 14; Joel 3; Rev. 19-20). So, the second advent is preparatory to the establishment of the millennial kingdom. On the other hand, clear rapture passages give no hint that after the rapture the Lord establishes the kingdom." (John Feinberg, p. 198)
Glorified bodies at the Rapture "It is very clear from 1 Thessalonians 4:13-18 and 1 Corinthians 15:51ff that at the rapture those gathered to the Lord will be glorified. On the other hand, second advent passages say nothing about anyone (living or dead) receiving a glorified body." (John Feinberg, p. 198) "Nowhere in the texts that deal with the Second Advent is there the teaching about the translation of living saints." (Paul Feinberg, p. 82)
No mention of meeting in the air in Second Coming passages Nowhere in the Second Coming passages is a meeting in the air mentioned.
Differences in timing of resurrections "There seems to be an inconsistency between the time of the resurrection at the Rapture and at the Second Coming. In the central Rapture passage dealing with this issue, 1 Thessalonians 4:13-18, the time of the resurrection of dead saints in clearly stated to be during the descent of Christ of to the earth. Those raptured, living and dead saints, will be caught up to meet the Lord in the air. Contrast that information with what is found in Revelation 19-20. There, the order seems to be: the descent of Christ, the slaying of His enemies, the casting of the Beast and the False Prophet into the lake of fire, the binding of Satan, and then the resurrection of the saints. It seems as though the resurrection of the dead will be during the descent at the Rapture, but after the descent at the Second Coming." (Paul Feinberg, p. 84)
Differences in destiny at time of comings "There seems to be an inconsistency between the destination of those who are raptured in the Rapture and the destination of those who participate in the Second Coming. In the posttribulation understanding of the events that surround the Second Coming, the church will be caught up to meet the Lord in the air and will immediately accompany Him on His continued descent to the earth. Compare that with John 14:3. In the Rapture the Lord is going to come and take those raptured to be with Him. The clear implication is that the raptured saints will be taken to heaven, not earth. If this is so, then the destination of those caught up in the Rapture will be heaven. According to the Second Coming passages, however, the saints involved are headed for the earth." (Paul Feinberg, p. 84)
The role of the angels in the comings At the Second Coming, the angels are the ones who will gather the elect (Matt. 24:31). At the Rapture Jesus is the direct agent of the gathering (1 Thess. 4:16).
The "mystery" nature of the Rapture "Paul speaks of the Rapture as a 'mystery' (1 Cor. 15:51-54), that is, a truth not revealed until it was disclosed by the apostles (Col. 1:26). Thus the Rapture is said to be a newly revealed mystery, making it a separate event. The Second Coming on the other hand, was predicted in the Old Testament (Dan. 12:1-3; Zech. 12:10; 14:4). (Thomas Ice in "The Biblical Basis for the Pretribulational Rapture," in Basic Theology Applied, p. 269)
No mention of the Church in Revelation 4-18 Revelation 4-18 gives the most detailed account of the seven year Tribulation period. If the Church were to be in the Tribulation period, surely one would expect at least one reference to the Church in this time period. The Church, however, which is referred to nineteen times in the first three chapters of Revelation, is suddenly silent and never referred to in chapters 4-18. "It is remarkable and totally unexpected that John would shift from detailed instructions for the Church to absolute silence about the Church for the subsequent 15 chapters if, in fact, the Church continued into the tribulation." (Richard L. Mayhue, Snatched Before the Storm, p. 8) Pretribulationism best explains the presence of nonglorified saints who will enter the Millennial Kingdom. The Bible indicates that living unbelievers will be removed from the earth and judged at the end of the Tribulation. Yet the Bible also teaches that children will be born during the Millennium and that people will be capable of sin (Isa. 65:20 and Rev. 20:7-10). How can this be? The pretribulational view allows for people to be saved after the Rapture and during the Tribulation who will then enter the Millennial Kingdom in nonglorified bodies. As John Feinberg says, "According to pretribulationism, after the rapture the Tribulation begins. The gospel is preached throughout the Tribulation and there are some who believe. Though many who believe are killed (e.g., Revelation 13:7, 15), not all believers are killed during the Tribulation. Those who live through the Tribulation go into the kingdom in natural bodies. In addition, some people accept the Lord when he returns at the end of the Tribulation (e.g., Zech. 12:10). Many of these people do not die at that point, and there is no evidence that they are given a glorified body when they receive Christ. These people are also available to go into the kingdom in natural bodies. For a pretrib position, there are seven years to get people saved prior to the kingdom, and some of those can go into the kingdom in natural bodies. . . . The position that is really in trouble with respect to this issue is the posttribulation rapture view. If everyone who goes at the rapture is glorified, and if the rapture occurs at the end of the Tribulation, who is left to enter the kingdom in natural bodies? All believers will have been raptured and glorified by that time." (Italics mine) (John Feinberg, p. 201)
The nature and purpose of the Tribulation excludes the Church from being part of it.
Nature of Tribulation centers on Israel According to Daniel 9:24-27, the "seventy weeks" prophecy including the final "one week" (seven years) is for Israel ("your people"). Jeremiah 30:7 refers to the Tribulation period as a time of "Jacob's distress." "While the church will experience tribulation in general during the present age (John 16:33), she is never mentioned as participating in Israel's time of trouble, which includes the great tribulation, the day of the Lord, and the wrath of God." (Ice and Demy, The Truth About The Rapture, p. 36)
Purpose #1: Preparation of Israel "The Bible teaches that the Tribulation is a time of preparation for Israel's restoration and conversion (Deuteronomy 4:29, 30; Jeremiah 30:3-11; Zechariah 12:10)." (Ice and Demy, p. 36)
Purpose #2: Judgment for an unbelieving world Revelation 3:10 refers to the Tribulation period as "the hour of testing, that hour which is about to come upon the whole world, to test those who dwell upon the earth." The second major purpose of the Tribulation, then, is to test the unbelieving world. "Those who dwell upon the earth" refers to those who are unbelievers on earth during the period described in Revelation 4-19. (Thomas Edgar, "An Exegesis of Rapture Passages," in Issues in Dispensationalism, p. 216)
...CONTINUED
Jesus is the One who directly opens all the Tribulation judgments including the seal judgments which begin the Tribulation period. In Revelation 4 and 5 Jesus is the One found worthy to open the seals which He begins to open in 6:1. The opening of the seals by Christ indicates that the seal judgments are divine wrath.
The seal judgments which open the Tribulation are consistent with divine wrath "The judgments of these four seals include the sword, famine, pestilence, and wild beasts, frequently used in Scripture as the expressions of divine wrath. Indeed, they are all included and named when God calls His 'four severe judgments upon Jerusalem: sword, famine, wild beasts and plague' (Ezek. 14:21)." (Gerald B. Stanton, "A Review of the Pre-Wrath Rapture of the Church, Bibliotecha Sacra, vol. 148 #589, January 1991) Plus, plagues such as pestilence and wild beasts can hardly be caused by man.
As early as the sixth seal, unbelievers declare that God's wrath "has come" (Rev. 6:16-17). Unbelievers recognize that all six seals that have happened so far are the direct wrath of God. Robert L. Thomas says "The verb elthen ('has come') is aorist indicative, referring to a previous arrival of the wrath, not something that is about to take place. Men see the arrival of this day at least as early as the cosmic upheavals that characterize the sixth seal (6:12-14), but upon reflection they probably recognize it was already in effect with the death of one-fourth of the population (6:7-8), the worldwide famine (6:5-6), and the global warfare (6:3-4). The rapid sequence of all these events could not escape public notice, but the light of their true explanation does not dawn upon human consciousness until the severe phenomena of the sixth seal arrive." (Robert L. Thomas, Revelation 1-7, pp. 457-58)
Revelation 3:10 Because you have kept the word of My perseverance, I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell upon the earth. Here is a promise to the Church of preservation outside of the time of Tribulation. Thus, believers are not only promised deliverance from divine wrath but from the time period ("hour") of divine wrath. This rules out the possibility of the Church being on earth during the Tribulation. As Ryrie says, "It is impossible to conceive of being in the location where something is happening and being exempt from the time of the happening."
Differences between Rapture passages and Second Coming passages indicate that the two are different events happening at different times. The central passages dealing with the Rapture are John 14:1-3; 1 Corinthians 15:51-58 and 1 Thessalonians 4:13-18. The central passages dealing with the Second Coming to earth are Zechariah 14:1- 21; Matthew 24:29-31; Mark 13:24-27; Luke 21:25-27 and Revelation 19. A careful examination of these texts will show that there is enough reason to conclude that the Rapture and the Second Coming to earth are not the same event:
The Second Coming is preceded by signs but the Rapture is presented as imminent with no signs preceding it. "In passages that deal with the Second Advent there are signs or events that lead up to and signal the return of Jesus Christ (e.g., Matt. 24:4-28; Rev. 19:11-21). In each of these passages of Scripture there is the careful and extensive itemizing of details that should alert believers in that day that the Second Advent is about to occur. . . . On the other hand, there is no mention of any signs or events that precede the Rapture of the church in any of the Rapture passages. The point seems to be that the believer prior to this event is to look, not for some sign, but the Lord from heaven. If the Rapture was a part of the complex of events that make up the Second Advent, and not distinct from it, then we would expect that there would be a mention of signs or events in at least one passage." (See Paul D. Feinberg, "The Case For The Pretribulation Rapture Position," in Gleason Archer, Paul Feinberg, Douglas Moo, The Rapture: Pre-, Mid-, or Post Tribulational? p. 80)
The Rapture is presented as a coming in blessing while the Second Coming is a coming for judgment. "In the clear Rapture passages, the Lord's coming is presented as a coming in blessing for the saints. Nothing is said about His coming for judgment. On the other hand, passages about the second advent speak of the Lord's coming in judgment upon His enemies (Rev. 19:11ff; Joel 3:12-16; Zech. 14:3-5)." (John Feinberg, p. 198). "In each of the Rapture passages there is no mention of trial before the event. Rather, there is the bare promise of Christ's return for His own." (Paul Feinberg, p. 81)
Second Coming passages are in the context of the setting up of the Kingdom while the Rapture passages make no mention of the Kingdom. "Second advent passages are invariably followed by talk of setting up the kingdom after the Lord's return (e.g., Matt. 24:31; 25:31ff; Zech. 14; Joel 3; Rev. 19-20). So, the second advent is preparatory to the establishment of the millennial kingdom. On the other hand, clear rapture passages give no hint that after the rapture the Lord establishes the kingdom." (John Feinberg, p. 198)
Glorified bodies at the Rapture "It is very clear from 1 Thessalonians 4:13-18 and 1 Corinthians 15:51ff that at the rapture those gathered to the Lord will be glorified. On the other hand, second advent passages say nothing about anyone (living or dead) receiving a glorified body." (John Feinberg, p. 198) "Nowhere in the texts that deal with the Second Advent is there the teaching about the translation of living saints." (Paul Feinberg, p. 82)
No mention of meeting in the air in Second Coming passages Nowhere in the Second Coming passages is a meeting in the air mentioned.
Differences in timing of resurrections "There seems to be an inconsistency between the time of the resurrection at the Rapture and at the Second Coming. In the central Rapture passage dealing with this issue, 1 Thessalonians 4:13-18, the time of the resurrection of dead saints in clearly stated to be during the descent of Christ of to the earth. Those raptured, living and dead saints, will be caught up to meet the Lord in the air. Contrast that information with what is found in Revelation 19-20. There, the order seems to be: the descent of Christ, the slaying of His enemies, the casting of the Beast and the False Prophet into the lake of fire, the binding of Satan, and then the resurrection of the saints. It seems as though the resurrection of the dead will be during the descent at the Rapture, but after the descent at the Second Coming." (Paul Feinberg, p. 84)
Differences in destiny at time of comings "There seems to be an inconsistency between the destination of those who are raptured in the Rapture and the destination of those who participate in the Second Coming. In the posttribulation understanding of the events that surround the Second Coming, the church will be caught up to meet the Lord in the air and will immediately accompany Him on His continued descent to the earth. Compare that with John 14:3. In the Rapture the Lord is going to come and take those raptured to be with Him. The clear implication is that the raptured saints will be taken to heaven, not earth. If this is so, then the destination of those caught up in the Rapture will be heaven. According to the Second Coming passages, however, the saints involved are headed for the earth." (Paul Feinberg, p. 84)
The role of the angels in the comings At the Second Coming, the angels are the ones who will gather the elect (Matt. 24:31). At the Rapture Jesus is the direct agent of the gathering (1 Thess. 4:16).
The "mystery" nature of the Rapture "Paul speaks of the Rapture as a 'mystery' (1 Cor. 15:51-54), that is, a truth not revealed until it was disclosed by the apostles (Col. 1:26). Thus the Rapture is said to be a newly revealed mystery, making it a separate event. The Second Coming on the other hand, was predicted in the Old Testament (Dan. 12:1-3; Zech. 12:10; 14:4). (Thomas Ice in "The Biblical Basis for the Pretribulational Rapture," in Basic Theology Applied, p. 269)
No mention of the Church in Revelation 4-18 Revelation 4-18 gives the most detailed account of the seven year Tribulation period. If the Church were to be in the Tribulation period, surely one would expect at least one reference to the Church in this time period. The Church, however, which is referred to nineteen times in the first three chapters of Revelation, is suddenly silent and never referred to in chapters 4-18. "It is remarkable and totally unexpected that John would shift from detailed instructions for the Church to absolute silence about the Church for the subsequent 15 chapters if, in fact, the Church continued into the tribulation." (Richard L. Mayhue, Snatched Before the Storm, p. 8) Pretribulationism best explains the presence of nonglorified saints who will enter the Millennial Kingdom. The Bible indicates that living unbelievers will be removed from the earth and judged at the end of the Tribulation. Yet the Bible also teaches that children will be born during the Millennium and that people will be capable of sin (Isa. 65:20 and Rev. 20:7-10). How can this be? The pretribulational view allows for people to be saved after the Rapture and during the Tribulation who will then enter the Millennial Kingdom in nonglorified bodies. As John Feinberg says, "According to pretribulationism, after the rapture the Tribulation begins. The gospel is preached throughout the Tribulation and there are some who believe. Though many who believe are killed (e.g., Revelation 13:7, 15), not all believers are killed during the Tribulation. Those who live through the Tribulation go into the kingdom in natural bodies. In addition, some people accept the Lord when he returns at the end of the Tribulation (e.g., Zech. 12:10). Many of these people do not die at that point, and there is no evidence that they are given a glorified body when they receive Christ. These people are also available to go into the kingdom in natural bodies. For a pretrib position, there are seven years to get people saved prior to the kingdom, and some of those can go into the kingdom in natural bodies. . . . The position that is really in trouble with respect to this issue is the posttribulation rapture view. If everyone who goes at the rapture is glorified, and if the rapture occurs at the end of the Tribulation, who is left to enter the kingdom in natural bodies? All believers will have been raptured and glorified by that time." (Italics mine) (John Feinberg, p. 201)
The nature and purpose of the Tribulation excludes the Church from being part of it.
Nature of Tribulation centers on Israel According to Daniel 9:24-27, the "seventy weeks" prophecy including the final "one week" (seven years) is for Israel ("your people"). Jeremiah 30:7 refers to the Tribulation period as a time of "Jacob's distress." "While the church will experience tribulation in general during the present age (John 16:33), she is never mentioned as participating in Israel's time of trouble, which includes the great tribulation, the day of the Lord, and the wrath of God." (Ice and Demy, The Truth About The Rapture, p. 36)
Purpose #1: Preparation of Israel "The Bible teaches that the Tribulation is a time of preparation for Israel's restoration and conversion (Deuteronomy 4:29, 30; Jeremiah 30:3-11; Zechariah 12:10)." (Ice and Demy, p. 36)
Purpose #2: Judgment for an unbelieving world Revelation 3:10 refers to the Tribulation period as "the hour of testing, that hour which is about to come upon the whole world, to test those who dwell upon the earth." The second major purpose of the Tribulation, then, is to test the unbelieving world. "Those who dwell upon the earth" refers to those who are unbelievers on earth during the period described in Revelation 4-19. (Thomas Edgar, "An Exegesis of Rapture Passages," in Issues in Dispensationalism, p. 216)
...CONTINUED
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The nature of the Church If the nature of the Tribulation is Jewish and the purpose of the Tribulation is to bring Israel to belief and to judge the unbelieving world, what purpose does the church have in relation to this period? As shown already, the church is promised deliverance from this time of wrath (1 Thess. 1:10; 5:9; Rev. 3:10).
The expectation of the Church is the imminent coming of Christ not the Tribulation period. "Passages such as 1 Corinthians 1:7; Titus 2:13 and Philippians 3:20 are applicable at this point. The believer is pictured as eagerly waiting and earnestly expecting the Savior. Watching for signs is entirely foreign to these passages. It never occurs. Not even once. Furthermore, not only is the believer to look for the any-moment return of the Lord, but he is to direct his life in the light of it (cf. Rom. 13:11-14; James 5:7-8; 1 John 3:1-3). If, on the other hand, there are specific prophesied signs, in reality we would not be looking for the Savior at any moment but instead should be watching for the revelation of the man of sin, the Great Tribulation, etc. There would be at least a seven-year preparation period." (Earl D. Radmacher, "The Imminent Return of the Lord," in Issues in Dispensationalism, pp. 264-65). "It is incongruous then that the Scriptures would be silent on such a traumatic change for the Church. If posttribulationism were true, one would expect the epistles to teach the fact of the Church in the tribulation, the purpose of the Church in the tribulation, and the conduct of the Church in the tribulation." (Mayhue, p. 9)
The Thessalonian's expectation That Paul had taught a Pretribulational Rapture can be inferred from 2 Thessalonians 2:2-3. In this passage, Paul notes that the Thessalonians had been "shaken" and "disturbed" because they had been led to think that they were presently in the Day of the Lord (i.e. the Tribulation period). The fact that they were disturbed is significant. If Paul had taught a posttribulational rapture, the Thessalonians would have had no reason to be disturbed since they would be expecting signs and persecution before the coming of the Lord. Thus, they could joyously look to the soon coming of the Lord after the Tribulation. However, the fact that the Thessalonians were shook up indicates that they did not expect to be in the Day of the Lord. A fair inference is that, in line with Paul's previous teaching, the Thessalonians expected to be raptured prior to the Day of the Lord.
Concluding thoughts The purpose of this work has been to present a positive, biblical case for the pretribulational rapture position. The judgmental and Jewish nature of the Tribulation seems to exclude the Church who is promised deliverance from this time of wrath. The differences between Rapture and Second Coming passages, though not convincing to all, seem weighty enough to make it very possible that the two are different events happening at different times. If this be the case, this view harmonizes well with the fact that the Church is nowhere to be found in the very detailed Tribulation section of Revelation 4-19. This view also harmonizes well with the fact that there must be a time period allowed for people to be saved and then enter the Millennial Kingdom in nonglorified bodies.
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Tony Capoccia
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Email: tony@biblebb.com
Online since 1986
The expectation of the Church is the imminent coming of Christ not the Tribulation period. "Passages such as 1 Corinthians 1:7; Titus 2:13 and Philippians 3:20 are applicable at this point. The believer is pictured as eagerly waiting and earnestly expecting the Savior. Watching for signs is entirely foreign to these passages. It never occurs. Not even once. Furthermore, not only is the believer to look for the any-moment return of the Lord, but he is to direct his life in the light of it (cf. Rom. 13:11-14; James 5:7-8; 1 John 3:1-3). If, on the other hand, there are specific prophesied signs, in reality we would not be looking for the Savior at any moment but instead should be watching for the revelation of the man of sin, the Great Tribulation, etc. There would be at least a seven-year preparation period." (Earl D. Radmacher, "The Imminent Return of the Lord," in Issues in Dispensationalism, pp. 264-65). "It is incongruous then that the Scriptures would be silent on such a traumatic change for the Church. If posttribulationism were true, one would expect the epistles to teach the fact of the Church in the tribulation, the purpose of the Church in the tribulation, and the conduct of the Church in the tribulation." (Mayhue, p. 9)
The Thessalonian's expectation That Paul had taught a Pretribulational Rapture can be inferred from 2 Thessalonians 2:2-3. In this passage, Paul notes that the Thessalonians had been "shaken" and "disturbed" because they had been led to think that they were presently in the Day of the Lord (i.e. the Tribulation period). The fact that they were disturbed is significant. If Paul had taught a posttribulational rapture, the Thessalonians would have had no reason to be disturbed since they would be expecting signs and persecution before the coming of the Lord. Thus, they could joyously look to the soon coming of the Lord after the Tribulation. However, the fact that the Thessalonians were shook up indicates that they did not expect to be in the Day of the Lord. A fair inference is that, in line with Paul's previous teaching, the Thessalonians expected to be raptured prior to the Day of the Lord.
Concluding thoughts The purpose of this work has been to present a positive, biblical case for the pretribulational rapture position. The judgmental and Jewish nature of the Tribulation seems to exclude the Church who is promised deliverance from this time of wrath. The differences between Rapture and Second Coming passages, though not convincing to all, seem weighty enough to make it very possible that the two are different events happening at different times. If this be the case, this view harmonizes well with the fact that the Church is nowhere to be found in the very detailed Tribulation section of Revelation 4-19. This view also harmonizes well with the fact that there must be a time period allowed for people to be saved and then enter the Millennial Kingdom in nonglorified bodies.
Added to Bible Bulletin Board's "Sermons and Articles Collection" by:
Tony Capoccia
Bible Bulletin Board
Box 119
Columbus, New Jersey, USA, 08022
Our websites: www.biblebb.com and www.gospelgems.com
Email: tony@biblebb.com
Online since 1986
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It is not a salvation issue.The_Unknown said:
However, I came to pretrib after lots of years not being pretrib through a systemized scripture study using just scripture - no commentaries except for history references.
But it is more important to focus on matters of salvation and Christian living.
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I posted this earlier today under the biased non-Pre Trib Topic asking for some Pre-Trib verses supporting the position. It is just as true here:
Instead of just posting some of the verses, how about 50 Biblical reasons or arguments for the Pre-Trib position detailed with Scripture?
Condensed from John Walvoord:
PRETRIBULATION RAPTURE ARGUMENTS
Historical Argument
l. While posttribulationism appeared as early as 2 Thessalonians 2, many in the early church believed in the imminency of the Lords return, which is an essential doctrine of pretribulationism.
2. The detailed development of pretribulational truth during the past few centuries does not prove that the doctrine is new or novel. Its development is similar to that of other major doctrines in the history of the church.
Hermeneutics
3. Pretribulationism is the only view that allows literal interpretation of all Old and New Testament passages on the Great Tribulation.
4. Pretribulationism distinguishes clearly between Israel and the church and their respective programs.
Nature of the Tribulation
5. Pretribulationism maintains the scriptural distinction between the Great Tribulation and tribulation in general that precedes it.
6. The Great Tribulation is properly interpreted by pretribulationists as a time of preparation for Israels restoration (Deut. 4:29-30; Jer. 30:4-11). It is not the purpose of the Tribulation to prepare the church for glory.
7. None of the Old Testament passages on the Tribulation mention the church (Deut. 4:29-30: Jer. 30:4-11; Dan. 8:24-27; 12:1-2).
8. None of the New Testament passages on the Tribulation mention the church (Matt. 13:30, 39-42, 48-50; 24:15-31; I Thess. 1:9-10, 5:4-9; II Thess. 2:1-11; Rev. 4-18).
9. In contrast to midtribulationism, the pretribulational view provides an adequate explanation for the beginning of the Great Tribulation in Revelation 6. Midtribulationism is refuted by the plain teaching of Scripture that the Great Tribulation begins long before the seventh trumpet of Revelation 11.
10. The proper distinction is maintained between the prophetic trumpets of Scripture by pretribulationism. There is no proper ground for the pivotal argument of midtribulationism that the seventh trumpet of Revelation is the last trumpet in that there is no established connection between the seventh trumpet of Revelation 11, the last trumpet of I Corinthians 15:52, and the trumpet of Matthew 24:31. They are three distinct events.
11. The unity of Daniels seventieth week is maintained by pretribulationists. By contrast, posttribulationism and midtribulationists destroy the unity of Daniels seventieth week and confuse Israels program with that of the church.
Nature of the Church
12. The translation of the church is never mentioned in any passage dealing with the second coming of Christ after the Tribulation.
13. The church is not appointed to wrath (Rom. 5:9; I Thess. 1:9-10; 5:9). The church therefore cannot enter the great day of their wrath (Rev. 6:17).
14. The church will not be overtaken by the day of the Lord (I Thess. 5:1-9), which includes the Tribulation.
15. The possibility of a believer escaping the Tribulation is mentioned in Luke 21:36.
16. The church of Philadelphia was promised deliverance from the hour of trial that is going to come upon the whole world to test those who live on the earth (Rev. 3:10).
17. It is characteristic of divine dealing to deliver believers before a divine judgment is inflicted on the world as illustrated in the deliverance of Noah, Lot, Rahab, etc. (II Peter 2:5-9).
18. At the time of the translation of the church, all believers go to the Fathers house in heaven (John 14:3) and do not immediately return to the earth after meeting Christ in the air as posttribulationists teach.
19. Pretribulationism does not divide the body of Christ at the Rapture on a works principle. The teaching of a partial rapture is based on the false doctrine that the translation of the church is a reward for good works. It is rather a climactic aspect of salvation by grace.
20. The Scriptures clearly teach that all, not part, of the church will be raptured at the coming of Christ for the church (I Cor. 15:51-52; I Thess. 4;17).
21. As opposed to a view of a partial rapture, pretribulationism is founded on the definite teaching of Scripture that the death of Christ frees from all condemnation.
22. The godly remnant of the Tribulation are pictured as Israelites, not members of the church as maintained by the posttribulationists.
23. The pretribulational view, as opposed to posttribulationism, does not confuse general terms like elect and saints, which apply to the saved of all ages, with specific terms like church and those in Christ, which refer to believers of this age only.
Doctrine of Imminency
24. The pretribulational interpretation teaches that the coming of Christ is actually imminent.
25. The exhortation to be comforted by the coming of the Lord (I Thess. 4:18) is very significant in the pretribulational view and is especially contradicted by most posttribulationists.
26. The exhortation to look for the glorious appearing of Christ to His own (Titus 2:13) loses its significance if the Tribulation must intervene first. Believers in that case should look for signs.
27. The exhortation to purify ourselves in view of the Lords return has most significance if His coming is imminent (I John 3:2-3).
28. The church is uniformly exhorted to look for the coming of the Lord, while believers in the Tribulation are directed to look for signs.
The Work of tile Holy Spirit
29. The Holy Spirit as the restrainer of evil cannot be taken out of the world unless the church, which the Spirit indwells, is translated at the same time. The Tribulation cannot begin until this restraint is lifted.
30. The Holy Spirit as the restrainer must be taken out of the world before the lawless one, who dominates the tribulation period, can be revealed (II Thess. 2:6-8).
31. If the expression except there come a falling away first (KJV) is translated literally, except the departure come first, it would plainly show the necessity of the Rapture taking place before the beginning of the Tribulation.
Necessity of an Interval Between the Rapture and the Second Coming
32. According to II Corinthians 5:10, all believers of this age must appear before the judgment seat of Christ in heaven, an event never mentioned in the detailed accounts connected with the second coming of Christ to the earth.
33. If the twenty-four elders of Revelation 4:1-5:14 are representative of the church as many expositors believe, it would necessitate the rapture and reward of the church before the Tribulation.
34. The coming of Christ for His bride must take place before the Second Coming to the earth for the wedding feast (Rev. 19:7-10).
35. Tribulation saints are not translated at the second coming of Christ but carry on ordinary occupations such as farming and building houses, and they will bear children (Isa. 65:20-25). This would be impossible if all saints were translated at the Second Coming to the earth, as posttribulationists teach.
36. The judgment of the Gentiles following the Second Coming (Matt. 25:31-46) indicates that both saved and unsaved are still in their natural bodies. This would be impossible if the translation had taken place at the Second Coming.
37. If the translation took place in connection with the Second Coming to the earth, there would be no need of separating the sheep from the goats at a subsequent judgment, but the separation would have taken place in the very act of the translation of the believers before Christ actually sets up His throne on earth (Matt. 25:31).
38. The judgment of Israel (Ezek. 20:34-38), which occurs subsequent to the Second Coming, indicates the necessity of regathering Israel. The separation of the saved from the unsaved in this judgment obviously takes place sometime after the Second Coming and would be unnecessary if the saved had previously been separated from the unsaved by translation
Contrasts Between the Rapture and the Second Coming
39. At the time of the Rapture the saints meet Christ in the air, while at the Second Coming Christ returns to the Mount of Olives to meet the saints on earth.
40. At the time of the Rapture the Mount of Olives is unchanged, while at the Second Coming it divides and a valley is formed to the east ofJerusalem (Zech. 14:4-5).
41. At the Rapture living saints are translated, while no saints are translated in connection with the second coming of Christ to the earth.
42. At the Rapture the saints go to heaven, while at the Second Coming to the earth the saints remain on the earth without translation.
43. At the time of the Rapture the world is unjudged and continues in sin, while at the Second Coming the world is judged and righteousness is established in the earth.
44. The translation of the church is pictured as a deliverance before the day of wrath, while the Second Coming is followed by the deliverance of those who have believed in Christ during the Tribulation.
45. The Rapture is described as imminent, while the Second Coming is preceded by definite signs.
46. The translation of living believers is a truth revealed only in the New Testament, while the Second Coming with its attendant events is a prominent doctrine of both Testaments.
47. The Rapture concerns only the saved, while the Second Coming deals with both saved and unsaved.
48. At the Rapture Satan is not bound, while at the Second Coming Satan is bound and cast into the abyss.
49. No unfulfilled prophecy stands between the church and the Rapture, while many signs must be fulfilled before the Second Coming.
50. No passage dealing with the resurrection of saints at the Second Coming ever mentions translation of living saints at the same time.
The blessed hope of the return of the Lord for His church is a precious aspect of faith and expectation. While learned and devout saints have not always agreed as to the content of this hope, the present discussion has attempted to justify this important aspect of truth. May the promise of our Lord I will come back and take you to be with me that you also may be where I am (John 14:3) bring comfort and hope to us in a modern world as it was intended to do for the disciples in the upper room on that dark night before the Crucifixion. The Spirit and the bride say, Come! And let him who hears say, Come! He who testifies to these things says, Yes, I am coming soon (Rev. 22:17, 20).
Before you attack, try looking at the arguments Scripturally first. I did!
Instead of just posting some of the verses, how about 50 Biblical reasons or arguments for the Pre-Trib position detailed with Scripture?
Condensed from John Walvoord:
PRETRIBULATION RAPTURE ARGUMENTS
Historical Argument
l. While posttribulationism appeared as early as 2 Thessalonians 2, many in the early church believed in the imminency of the Lords return, which is an essential doctrine of pretribulationism.
2. The detailed development of pretribulational truth during the past few centuries does not prove that the doctrine is new or novel. Its development is similar to that of other major doctrines in the history of the church.
Hermeneutics
3. Pretribulationism is the only view that allows literal interpretation of all Old and New Testament passages on the Great Tribulation.
4. Pretribulationism distinguishes clearly between Israel and the church and their respective programs.
Nature of the Tribulation
5. Pretribulationism maintains the scriptural distinction between the Great Tribulation and tribulation in general that precedes it.
6. The Great Tribulation is properly interpreted by pretribulationists as a time of preparation for Israels restoration (Deut. 4:29-30; Jer. 30:4-11). It is not the purpose of the Tribulation to prepare the church for glory.
7. None of the Old Testament passages on the Tribulation mention the church (Deut. 4:29-30: Jer. 30:4-11; Dan. 8:24-27; 12:1-2).
8. None of the New Testament passages on the Tribulation mention the church (Matt. 13:30, 39-42, 48-50; 24:15-31; I Thess. 1:9-10, 5:4-9; II Thess. 2:1-11; Rev. 4-18).
9. In contrast to midtribulationism, the pretribulational view provides an adequate explanation for the beginning of the Great Tribulation in Revelation 6. Midtribulationism is refuted by the plain teaching of Scripture that the Great Tribulation begins long before the seventh trumpet of Revelation 11.
10. The proper distinction is maintained between the prophetic trumpets of Scripture by pretribulationism. There is no proper ground for the pivotal argument of midtribulationism that the seventh trumpet of Revelation is the last trumpet in that there is no established connection between the seventh trumpet of Revelation 11, the last trumpet of I Corinthians 15:52, and the trumpet of Matthew 24:31. They are three distinct events.
11. The unity of Daniels seventieth week is maintained by pretribulationists. By contrast, posttribulationism and midtribulationists destroy the unity of Daniels seventieth week and confuse Israels program with that of the church.
Nature of the Church
12. The translation of the church is never mentioned in any passage dealing with the second coming of Christ after the Tribulation.
13. The church is not appointed to wrath (Rom. 5:9; I Thess. 1:9-10; 5:9). The church therefore cannot enter the great day of their wrath (Rev. 6:17).
14. The church will not be overtaken by the day of the Lord (I Thess. 5:1-9), which includes the Tribulation.
15. The possibility of a believer escaping the Tribulation is mentioned in Luke 21:36.
16. The church of Philadelphia was promised deliverance from the hour of trial that is going to come upon the whole world to test those who live on the earth (Rev. 3:10).
17. It is characteristic of divine dealing to deliver believers before a divine judgment is inflicted on the world as illustrated in the deliverance of Noah, Lot, Rahab, etc. (II Peter 2:5-9).
18. At the time of the translation of the church, all believers go to the Fathers house in heaven (John 14:3) and do not immediately return to the earth after meeting Christ in the air as posttribulationists teach.
19. Pretribulationism does not divide the body of Christ at the Rapture on a works principle. The teaching of a partial rapture is based on the false doctrine that the translation of the church is a reward for good works. It is rather a climactic aspect of salvation by grace.
20. The Scriptures clearly teach that all, not part, of the church will be raptured at the coming of Christ for the church (I Cor. 15:51-52; I Thess. 4;17).
21. As opposed to a view of a partial rapture, pretribulationism is founded on the definite teaching of Scripture that the death of Christ frees from all condemnation.
22. The godly remnant of the Tribulation are pictured as Israelites, not members of the church as maintained by the posttribulationists.
23. The pretribulational view, as opposed to posttribulationism, does not confuse general terms like elect and saints, which apply to the saved of all ages, with specific terms like church and those in Christ, which refer to believers of this age only.
Doctrine of Imminency
24. The pretribulational interpretation teaches that the coming of Christ is actually imminent.
25. The exhortation to be comforted by the coming of the Lord (I Thess. 4:18) is very significant in the pretribulational view and is especially contradicted by most posttribulationists.
26. The exhortation to look for the glorious appearing of Christ to His own (Titus 2:13) loses its significance if the Tribulation must intervene first. Believers in that case should look for signs.
27. The exhortation to purify ourselves in view of the Lords return has most significance if His coming is imminent (I John 3:2-3).
28. The church is uniformly exhorted to look for the coming of the Lord, while believers in the Tribulation are directed to look for signs.
The Work of tile Holy Spirit
29. The Holy Spirit as the restrainer of evil cannot be taken out of the world unless the church, which the Spirit indwells, is translated at the same time. The Tribulation cannot begin until this restraint is lifted.
30. The Holy Spirit as the restrainer must be taken out of the world before the lawless one, who dominates the tribulation period, can be revealed (II Thess. 2:6-8).
31. If the expression except there come a falling away first (KJV) is translated literally, except the departure come first, it would plainly show the necessity of the Rapture taking place before the beginning of the Tribulation.
Necessity of an Interval Between the Rapture and the Second Coming
32. According to II Corinthians 5:10, all believers of this age must appear before the judgment seat of Christ in heaven, an event never mentioned in the detailed accounts connected with the second coming of Christ to the earth.
33. If the twenty-four elders of Revelation 4:1-5:14 are representative of the church as many expositors believe, it would necessitate the rapture and reward of the church before the Tribulation.
34. The coming of Christ for His bride must take place before the Second Coming to the earth for the wedding feast (Rev. 19:7-10).
35. Tribulation saints are not translated at the second coming of Christ but carry on ordinary occupations such as farming and building houses, and they will bear children (Isa. 65:20-25). This would be impossible if all saints were translated at the Second Coming to the earth, as posttribulationists teach.
36. The judgment of the Gentiles following the Second Coming (Matt. 25:31-46) indicates that both saved and unsaved are still in their natural bodies. This would be impossible if the translation had taken place at the Second Coming.
37. If the translation took place in connection with the Second Coming to the earth, there would be no need of separating the sheep from the goats at a subsequent judgment, but the separation would have taken place in the very act of the translation of the believers before Christ actually sets up His throne on earth (Matt. 25:31).
38. The judgment of Israel (Ezek. 20:34-38), which occurs subsequent to the Second Coming, indicates the necessity of regathering Israel. The separation of the saved from the unsaved in this judgment obviously takes place sometime after the Second Coming and would be unnecessary if the saved had previously been separated from the unsaved by translation
Contrasts Between the Rapture and the Second Coming
39. At the time of the Rapture the saints meet Christ in the air, while at the Second Coming Christ returns to the Mount of Olives to meet the saints on earth.
40. At the time of the Rapture the Mount of Olives is unchanged, while at the Second Coming it divides and a valley is formed to the east ofJerusalem (Zech. 14:4-5).
41. At the Rapture living saints are translated, while no saints are translated in connection with the second coming of Christ to the earth.
42. At the Rapture the saints go to heaven, while at the Second Coming to the earth the saints remain on the earth without translation.
43. At the time of the Rapture the world is unjudged and continues in sin, while at the Second Coming the world is judged and righteousness is established in the earth.
44. The translation of the church is pictured as a deliverance before the day of wrath, while the Second Coming is followed by the deliverance of those who have believed in Christ during the Tribulation.
45. The Rapture is described as imminent, while the Second Coming is preceded by definite signs.
46. The translation of living believers is a truth revealed only in the New Testament, while the Second Coming with its attendant events is a prominent doctrine of both Testaments.
47. The Rapture concerns only the saved, while the Second Coming deals with both saved and unsaved.
48. At the Rapture Satan is not bound, while at the Second Coming Satan is bound and cast into the abyss.
49. No unfulfilled prophecy stands between the church and the Rapture, while many signs must be fulfilled before the Second Coming.
50. No passage dealing with the resurrection of saints at the Second Coming ever mentions translation of living saints at the same time.
The blessed hope of the return of the Lord for His church is a precious aspect of faith and expectation. While learned and devout saints have not always agreed as to the content of this hope, the present discussion has attempted to justify this important aspect of truth. May the promise of our Lord I will come back and take you to be with me that you also may be where I am (John 14:3) bring comfort and hope to us in a modern world as it was intended to do for the disciples in the upper room on that dark night before the Crucifixion. The Spirit and the bride say, Come! And let him who hears say, Come! He who testifies to these things says, Yes, I am coming soon (Rev. 22:17, 20).
Before you attack, try looking at the arguments Scripturally first. I did!
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Mary Phillips
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Who is J Walvoord? Didn't he write his own bible or something
Can he be trusted and how much faith do I put in what he says. I just don't want to be led astray. So what happens after we are raptured to the air? So certain ones are translated and others aren't? I don't understand.
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- Mar 18, 2003
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John Walvoord was the second president of Dallas Theological Seminary. In fact, I had him as a professor for the course on Eschatology. Excellent teacher, IMO. He is now with the Lord.Mary Phillips said:Who is J Walvoord? Didn't he write his own bible or something
He is the author of a large number of books on prophecy and endtimes. His position is classic dispensationalist.
He did co-edit a one volume Commentary on the Bible which was the work of many authors, most faculty at Dallas Seminary.
He. along with J. Dwight Pentecost, is well regarded as a spokesman for classical dispensationalism.
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Dmckay
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Mary Phillips said:Who is J Walvoord? Didn't he write his own bible or something
John Walvoord was the President of Dallas Theological Seminary for many years. He was a very prolific writer who has had a profound influence on the Body of Christ as a whole. This is especially true because Dallas has produced the majority of Bible teachers who have gone on to teach in bible colleges and Seminaries all across the country. No, he didn't write his own Bible. There was a Dallas Seminary Prof. who has produced a Study Bible that bears his name, Charles Ryrie, but it comes in many different translations, (Which he didn't do) all Ryrie did was develop the cross-references and study note material for the Bible.
Don't put your trust in any man, rather use them as an aid in studying the Bible for yourself. We all need to be like the Bereans who were commended for studying their Scriptures to see if the things that Paul was preaching to them stacked up to God's Word. Don't ever fall into the habit of assuming that because someone is recommended by anyone, that they can be trusted and followed blindly. Remember that Satan appears as an angel of light, he will use 99.5% truth to slip in the .5% of poison that can hurt you.
Next time you are in a store take a look at the mouse or rat poison ingredients. Never mind I just checked the label on some Decon that I had in the garage. The package states, "Will kill with one feeding." The ingredient list says that the % of active ingredient (poison) is 0.0025%; the inert ingredients (the harmless things that attract the mice into eating the poison) is 99.9975% of the ingredients. Satan will do the same thing to draw in an unsuspecting believer.
So what happens after the Rapture? Before the believers can enter into God the Father's presence there is the Bema or Judgment Seat of Christ. that Paul speaks of in his epistle to the Corinthian Believers. ! Cor 3:14-15; 2 Cor. 5:10. This judgment is NOT for salvation, only the saved will be there. The result of the judgment (or better "Examination") is either the giving or loss of rewards. In 1 Cor 3:13, "Every man's work shall be made manifest for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is." From the description of the two types of "work" and the result of the trial by fire the Judgment is one of evaluation of motivation, effort expended, faithfulness in the application of our God given gifts and talent and the use of our time.
The rewards are spoken of as being of two types; various crowns (Greek-stephanos) these were of the wreath type crown that was placed upon the head of a winner of the Isthmus Games (the precursor to the Olympic games). The crowns will be cast at Jesus' feet during worship. A second type of reward is mentioned in Revelation 19:7 which speaks of the Marriage of the Lamb, " for the marriage of the Lamb has come and His bride (the Church) has made herself ready. It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints. Notice that the Bride is in heaven wearing fine linen as the wedding gown which is a reward for righteous acts. Note also that the Bride returns from heaven with Christ when He returns to earth to end the Tribulation.
So, in answer to your question, during the Tribulation the Bride will be in heaven, having her "works" evaluated. We will receive or lose reward and will make ourselves ready for the marriage of the Lamb before returning to the earth with Christ.
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Mary Phillips
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I think as I don't think one should have to roll the dice to figure out which one we should listen to. thank you so much for that. bless you.
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