Chapter1 christ s second coming

PROPHETIC TOOL CHEST By D. S. Farris/ Copyright 8/27/03

CHAPTER ONE

CHRIST’S SECOND COMING

A Preview Of The System Of Analysis

The focal point of analysis in this course is Pretribulation Dispensational Futurism . Before proceeding, let us define these terminologies:

Dispensationalism is a systematic methodology of interpretation—applied to the whole Bible—that separates the nation of Israel from the Church as two distinct bodies of God’s people. The Church is believed to be a heavenly people with heavenly promises, while national Israel is believed to be an earthly people with earthly promises; and both are to maintain distinction throughout eternity. Distinction, as a definitive concept, in dispensationalism means: that the Church does not share the same promises made to Israel in the Old Testament; the Church has her own unique promises.

Futurism is a prophetic system of interpretation that makes prophecy—both Old and New Testament—find a partial fulfillment up to the time of Christ, while the major bulk of prophecy is to be fulfilled within the framework of a future seven-year tribulation. Futurism makes the Church period—between Christ and the seven-year tribulation—a parenthesis where the majority of prophecy has no fulfillment.

Pretribulation is a word conducive to the belief that there is going to be a rapture of the Church prior to the seven-year tribulation.

Christ’s Second Coming

When the terminologies’ Pretribulationism, Dispensationalism, and Futurism are applied synergistically, this asserts that the bulk of prophecy pertains exclusively to the nation of Israel. Israel’s prophecies have met some fulfillment up to Christ’s day, but the major bulk of prophecy, as yet unfulfilled, will be fulfilled up in the future during the seven-year tribulation and during the millennium. The Church period is believed to be an interruption in God’s plan for Israel. Therefore, the pre-tribulation rapture of the Church is imperative for prophecy to—once again—begin its commencement to meet a complete fulfillment for Israel’s promises. Notice the following construct, a brief illustration of the dispensational system:

Christ

3. 5 Years 3.5 Years

Rapture Glorious Return

HEAVEN

1, 000 Year MillenniumChurch Dispensation

Israel Restored

Israel's Promises

Halted

( Parenthesis ) Israel's Promises Begin Again

(To see some dispensational charts, go to the following web pages: Dispensational views and Clarence Larkin Charts .) The focal propositions of this diagram are described in the following:

(1) At the end of the Church dispensation, there will be a seven-year tribulation.(2) Before the tribulation, the Church is (secretly) raptured to heaven.(3) At the end of the tribulation, Christ and His Church return to this world.(4) At the end of the tribulation, the thousand-year millennium begins.(5) The New Jerusalem will be here in this world during the thousand years and after.

[See Tim Lahaye. Revelation Illustrated And Made Plain. Revised Ed. (Grand Rapids, Mich.: Zondervan, 1975), 93]

A great percentage of the evangelical Christian denominations adhere to the system of dispensational futurism as the proper method of Biblical interpretation. This system was popularized in English Protestantism through John Nelson Darby (1800 – 1882)—through the Plymouth Brethren Movement—and made its way to the United States through Cyrus Ingerson Scofield (1843 – 1921). Scofield popularized futurism in the United States through his 1909 and 1917 publications of the Scofield Reference Bible, which contains the elaborate system of futurism in its footnotes. The work of Scofield helped to promote colleges, such as: the Moody Bible Institute in Chicago, Dallas Theological Seminary, Western Theological Seminary, and a whole host of other colleges. Dispensational colleges have created techers, such as: John F. Walvoord; Chuck Swindoll; Charles C. Ryrie; Hall Lindsey (Lindsey wrote THE LATE GREAT PLANET EARTH); Thomas Ice; Tim LaHaye; Jerry B. Jenkins; and many other techers. Some of the most popular dispensational ministries are: Jerry Falwell Ministries; Jack Van Impe

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PROPHETIC TOOL CHEST

Ministries; and John Hagee Ministries. The largest dispensational TV Broadcasting Network is Trinity Broadcasting Network, also known as TBN. This TV network is responsible for creating movies, such as: Omega Code and Megiddo. Tim Lahaye is responsible for the Left Behind Movie and the Left Behind series of books. Dispensational college institutions, teachers, ministries, TV networks, and movies have shaped the views of millions of evangelical Protestants.

Before we proceed to expound on the pretribulation system of interpretation, we need to make mention of the following: There is also the view of Post-Tribulationism, which asserts that the rapture will take place after the seven-year tribulation. We must underscore that the usages of the words pretribulation and post-tribulation are words conducive to the belief that there will be a seven-year tribulation—with the rapture either before or after that period.

Post-Tribulationism is a view that is not favored by the popular system. Post-tribulationists usually maintain the idea of a seven-year tribulation (futurism) without every theological application of dispensationalism. In many instances they view national Israel as a different body from the Church, but not necessarily with unique promises apart from the Church. In other words, post-tribulationism can be viewed as a futurist system, which combines Israel and the Church—though different bodies—under God’s promises, and post-tribulationists place the rapture at the end of the seven-years. (To view a good debate between post-tribulationism and pre-tribulationism, go to the following web page: The Last Trumpet - Post-Trib Research Center.) There are still yet other modifications of the dispensational futurist system, such as Mid Tribulationism. In short, this group advocates much of the dispensational futurist system; yet, they believe that the rapture will take place in the middle point of the seven years.

Those who advocate mid-tribulationism or post-tribulationism concepts are offshoots out of the main dispensational system. We completely understand why “off shoots” separate from the main dispensational bodies; they find inconsistencies in different parts of the dispensational futurist system. Off shoots feel that in order to get the Lord’s facts straight; they must separate from the main dispensational bodies. Though we understand the reasons “off shoots” separate, we find that these attempts for reform avail little; because “off shoots” are applying different modifications of a system that, in its very core structures, is non Biblical. (An example of different forms of dispensationalism can be viewed on the following web page: Dispensationalism Defined.)

In this course we do not focus on “off shoot” theologies; but rather, we analyze the classic Pretribulation Dispensational Futurist system. When this system—in its totality—is revealed as a false methodology of interpretation, then all of the “off shoot” modifications of this system fail as well. The argument works like this: If the main system of dispensationalism is an ideological system of correlations based on preeminent constructs to retain the internal correlations of ideas; and the constructs are faulty, then the internal system of correlations lose their cohesion. This is precisely why chapters’ 1 – 4 are titled, “The Four Pillars Of Dispensationalism Abolished,” for we dismantle each of the dispensational pillars—abolishing the whole system. Therefore, dispensational futurism in all its forms is abolished. With this in mind, we emphasize that the terms,

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dispensationalism and futurism are used interchangeably throughout this course to represent the classic system of origin. Pretribulationism, as a word, is used to demonstrate the concept of the rapture—prior to the seven years. Post-tribulationism, as a concept, is used to demonstrate the contradictions within the dispensational system.

We must raise the questions: Is the preceding dispensational construct homogeneous with God’s explanation of prophecy? Can such an interpretation be deducted from the scriptures? These questions will be answered throughout the duration of this course. In this chapter, we are going to focus on propositions’ 2 – 5, which deal with the pre-tribulation rapture of the dispensational system. Proposition 1 and other elements of dispensationalism are analyzed in the following chapters.

Is The Rapture Secret?(Proposition 2)

Dispensationalists teach that the rapture of the Church will be a secret coming. Tim Lahaye claims: “One of the reasons we know Christ is coming before the Tribulation to Rapture His Church is because the Rapture is a secret thing” (Revelation Illustrated, p. 96). On what Biblical foundation does Lahaye make this statement? Dispensationalists predicate secrecy to scriptures that use the word “thief.” An example of such a reference is found in 1 Thessalonians. 5:1 – 4:

1. But concerning the times and the seasons, brethren, you have no need that I should write to you.2. For you yourselves know perfectly that the day of the Lord so comes as a thief in the night. 3. For when they say, "Peace and safety!" then sudden destruction comes upon them, as labor pains upon a pregnant woman. And they shall not escape. 4. But you, brethren, are not in darkness, so that this Day should overtake (Gr. Katalambano: “to lay hold of” “to obtain” “to seize”) you as a thief .

The word “thief” in dispensationalism denotes “secrecy.” Now, we must raise the question: Are modern day dispensational teachers inducing preconceived ideas into that word? Whatever our modern preconceived ideas are about the word “thief”—ideas based on the society we live in and how society defines criminals—is irrelevant. We must ascertain how the writers of scripture define the word, “thief.” How did Jesus define His coming as a thief? In Matthew 24:42 – 51 (see also Luke 12:36 – 48), Jesus gives clear definition to the meaning of “thief” and what this concept is made to represent in relation to His second coming. In Matthew 24, the emphasis is on the “unexpected” arrival of Jesus, not a secret coming.

NKJ Matthew 24: 42. Watch therefore, for you do not know what hour your Lord is coming. 43. But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into. '44. Therefore you also be ready, for the Son of Man is coming at an hour you do not expect. 45. Who then is a faithful and wise servant, whom his master made ruler over his household, to give them food in due season?

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46. Blessed is that servant whom his master, when he comes, will find so doing. 47. Assuredly, I say to you that he will make him ruler over all his goods. 48. But if that evil servant says in his heart, 'My master is delaying his coming,' 49. and begins to beat his fellow servants, and to eat and drink with the drunkards, 50. the master of that servant will come on a day when he is not looking for him and at an hour that he is not aware of , 51. and will cut him in two and appoint him his portion with the hypocrites. There shall be weeping and gnashing of teeth.

Notice, in looking at Matthew 24, that the Lord “coming in an hour when the wicked servant is not aware,” is intertwined with the visible destruction of the servant’s house and the servant’s “weeping and gnashing of teeth.” “Weeping and gnashing of teeth” is clearly predicated to an event at the end of the tribulation (Rev. 1:7; Matt. 22:13). Matthew 24 perspicuously shows that when Jesus comes as a thief, there will be visible destruction of property and “weeping and gnashing of teeth.” Matthew 24 precludes any kind of a secret coming; Jesus emphasizes the exact opposite…and that in connection with His coming as a thief.

In 1 Thessalonians 5, Paul teaches the same message as Jesus, for verse 3 says, “When they shall say peace and safety, then sudden destruction will come on them as travail upon a women with child, and they shall not escape.” 1 Thessalonians 5:1 – 4 defines “thief” as Christ’s unexpected arrival, which will bring sudden consternation to those who are not ready. In 1 Thessalonians 5:1 – 4, Paul simply restates the words of Jesus in Matthew 24:42 – 51. There is nothing in these texts that predicate the dispensational definition of secrecy to Christ’s second coming. 2 Peter 3:10 says, “But 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.” Notice that when Jesus comes as a thief, the world will be destroyed. There is nothing secret in this illustration of scripture.

DAY OF THE LORD Thief IN Night

Heavens pass awayEarth is burned up

In the which

1,000 Years

According to God’s Holy word, what is the Day of the Lord? Notice Isaiah 13:6 – 13:

6 Wail, for the day of the LORD is at hand! It will come as destruction from the Almighty. 7 Therefore all hands will be limp, Every man's heart will melt, 8 And they will be afraid. Pangs and sorrows will take hold of them; They will be in pain as a woman in childbirth; They will be amazed at one another; Their faces will be like flames.

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9 Behold, the day of the LORD comes, Cruel, with both wrath and fierce anger, To lay the land desolate; And He will destroy its sinners from it. 10 For the stars of heaven and their constellations Will not give their light; The sun will be darkened in its going forth, And the moon will not cause its light to shine. 11 "I will punish the world for its evil, And the wicked for their iniquity; I will halt the arrogance of the proud, And will lay low the haughtiness of the terrible. 12 I will make a mortal more rare than fine gold, A man more than the golden wedge of Ophir. 13 Therefore I will shake the heavens, And the earth will move out of her place, In the wrath of the LORD of hosts And in the day of His fierce anger. (Compare Isaiah 13:6 – 13 with Revelation 6:12 – 17)

What is the Day of the Lord? Zephaniah 1:15, 16 says, “That day is a day of wrath, A day of trouble and distress, A day of devastation and desolation, A day of darkness and gloominess, A day of clouds and thick darkness, A day of trumpet and alarm Against the fortified cities And against the high towers.” Joel 1:15 says, “Alas for the day! For the day of the LORD is at hand; It shall come as destruction from the Almighty.” Why are these illustrations significant? The Day of the Lord is a day of destruction, and 2 Peter 3:10 – 12 shows that Lord will come as a THEIF in that day.

Jesus knew that, inevitably, there would be those who would teach a silent, secret, or local coming. This is why the Lord emphasizes in Matthew 24:25 – 27:

Behold, I have told you before. Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the son of man be.”

Jesus clearly emphasizes that His coming will be as visible as lightning covering the sky—opposed to Him being in some “secret chamber” (Gr. Tameion, “closet” or “secret room”). Jesus made it clear that He is not coming in a secret way. In Psalm 97:1 – 6, David explains the same concept:

1. The LORD reigns; Let the earth rejoice; Let the multitude of isles be glad! 2. Clouds and darkness surround Him; Righteousness and justice are the foundation of His throne. 3. A fire goes before Him, And burns up His enemies round about. 4. His lightnings light the world; The earth sees and trembles. 5. The mountains melt like wax at the presence of the LORD, At the presence of the Lord of the whole earth. 6. The heavens declare His righteousness, And all the peoples see His glory.

In this illustration, the Lord is depicted as coming with fire before Him, lightnings lighting the world, and all people seeing His glory. This is exactly what Jesus says in Matthew 24:25 – 27. Psalm 50:3 says, “Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him.”

Consider what took place at Mt. Sinai: Exodus 19:16 says, “Then it came to pass on the third day, in the morning, that there were thunderings and lightnings, and a thick cloud on the mountain; and the sound of the trumpet was very loud, so that all the

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people who were in the camp trembled.” Hebrews 12:19 shows that the trumpet was God’s voice. Hebrews 12:21 says, “And so terrifying was the sight that Moses said, ‘I am exceedingly afraid and trembling.’” Note: When God came to Mt. Sinai in a thick cloud with thunderings and lightnings and spoke loudly, the children of Israel not only saw this event; they were terrified. How is it that the second coming of Christ will be secret when the things that took place at Sinai will cover the whole world?

Before proceeding any further, we must underscore the meaning of two words that are used in this course: (1) Deduct: “to take away or subtract something.” When we deduce, we are “tracing the course or derivation” of something. For example, when we read the plain statements of a Bible verse, we deduct (take) the meaning at face value; (2) Induct: “to install something.” To induce is the opposite of deducing. For example, if we read a Bible text and place additional ideas into that text, we are inducing, not deducing. Inductions are usually defined as “coming to a conclusion based on several concurrent observations,” which themselves are deductions. These terms have different connotations in different fields of knowledge. When this course applies these terms, our focus is on the base meaning of these words. The reader may wonder why, we have interjected this information here. Notice the following conclusions:

It is absolutely impossible to deduct (subtract or take) “secrecy” out of the scriptures in the whole Bible. Secrecy in Christ’s second coming is a fabricated induction (installation), which has been superimposed into the Bible. Biblical inductions can be applied to a passage when other scriptures of similar conceptual background supply the element of induction. An example of biblical induction is seen in the comparison of Daniel 12:1, 2 and John 5:28, 29 with Revelation 20. Daniel 12:1, 2 and John 5:28, 29 apparently have the resurrection of the righteous together with the resurrection of the wicked within the framework of Christ’s second coming. This is a clear deduction based on the clear presentation of these scriptures. However, when analyzing Revelation 20, we find that the two resurrections are separated by a thousand year period. This too is a clear deduction of the information in these scriptures. What happens when we combine the independent deductions of Daniel 12:1, 2, John 5:28, 29, and Revelation 20? Revelation 20 induces a thousand years between the two resurrections in Daniel 12:1, 2 and John 5:28, 29. This is a Biblically sound induction. However, in the case of the secret rapture, there is no scriptural background—anywhere—in the whole of the Bible to supply such an induction as applied by dispensationalists. The secret rapture is what we call, “a mythical and fabricated induction,” because it cannot be deducted anywhere in the Bible; it is a preconceived idea of men superimposed into the scriptures.

It must be emphasized: We must look at “the reality of the definition of what is actually being said in the scriptures.” We must, at all costs, avoid inductively placing into the Scriptures…ideas, which cannot be deducted from the Scriptures. Take the preceding diagram on 2 Peter 3:10 – 12: When we look at this passage of scripture in accordance with the other scriptures that apply the term “thief,” we find that all these texts give a clear depiction of the world’s devastation at the time Jesus comes as a thief. We cannot, by any stretch of the imagination, induce secrecy into these illustrations; such an induction is, not only unwarranted, but is imaginary. Note: When we do not have the elements of induction from one passage of scripture to supply another, we can only DEDUCT; meaning, we accept the plain and literal depiction at face value.

“Campbell Morgan,” according to George E. Ladd, “was one of the most gifted

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Bible teachers and expositors of the Word of God of the preceding generation.” Mr. Morgan apparently understood that the secret rapture is a myth based on imaginary inductions, which, unfortunately have been superimposed into the scriptures, for he, according to Ladd, emphasizes:

The phrase ‘secret rapture’ has to me for a long time been a very objectionable one, and utterly unwarranted in its wording, and in what it is made to stand for by the teaching of scripture. [The Blessed Hope (Grand Rapids, Mich.: WM. B. EERDMANS Pub. Co., 1956), 54, 55]

Dispensationalists assert that the rapture and the glorious appearing are two different phases of the second coming. The rapture is said to be a secret coming prior to the seven-year tribulation, while the glorious appearing is said to be a visible coming that will take place after the seven years. Though we are going to elucidate on this issue in the following sections, we must briefly make note of it here; because the Bible plainly reveals that the rapture will take place at the glorious appearing. The following set of scriptures are divided between, what dispensationalists classify as, the rapture scriptures and the glorious appearing scriptures; and yet, both sets of scriptures are clearly tied together as one phase of Christ’s second coming—completely repudiating the idea of the secret rapture.

Rapture Scriptures

NKJ John 14:1. Let not your heart be troubled; you believe in God, believe also in Me. 2. In My Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. 3. And if I go and prepare a place for you, I will come again and receive (Gr. Paralambano: “To take to one’s self”) you to Myself; that where I am, there you may be also.

NKJ 1 Thess. 4:16. For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. 17. Then we who are alive and remain shall be caught up (Gr. Harpazo: “to seize” “catch up” “snatch away”) together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord.

Notice: The emphasis in John 14:1 – 3 is that Jesus is going to return and receive (Paralambano) or take us to himself to go to heaven. This point is also emphasized in 1 Thessalonians. 4:17 where it is said that we will be caught up (Harpazo) to meet the Lord in the air. These Greek words, Paralambano and Harpazo, emphasize that God’s people will be snatched up or taken up to Christ in the clouds.

Glorious Appearing Scriptures

NKJ Acts 1:9. Now when He had spoken these things, while they watched, He was taken up (Gr. Epairo: “to lift up” “raise up”), and a cloud received Him out of their sight.

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10. And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel, 11. who also said, "Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up (Gr. Analambano: “to take up”) from you into heaven, will so come in like (Gr. Houtos: “In this way” “exactly”) manner (Gr. Tropos: “A way, manner, fashion”) as you saw Him go into heaven."

NKJ Rev. 1:7 Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen.

Notice: There are three very important elements in Acts 1:9 – 11: (1) Rapture (2) Visibility, and (3) the promise of Christ’s second coming being in the same manner He left. Jesus was taken up (Epairo or Analambano), and the Apostles and approximately 500 witnesses watched Jesus leave the earth in the clouds; and they were told that Jesus would come in “like manner” (like: Gr. Houto, “In this way” “fashion” “ exactly like this”; manner: Gr. Tropos, “in every way” “manner”) as they had “seen” (Gr. Theaomai, “ to behold, look upon” “view”) Him go into heaven. Revelation. 1:7 confirms Acts 1: 9 – 11, for it says that Jesus is coming with the clouds (whereas he left in the clouds) and every eye will see Him (just as many witnesses watched Jesus leave in the clouds). Like manner in Acts, not only points to the fact that Jesus will come in the clouds with complete visibility, but also points to the rapture. As Jesus was taken up in the clouds, in all visibility, His people too will be taken up in all visibility.

Glorious Appearing Scriptures Are Tied Into Rapture Scriptures

NKJ Mark 13:26. Then they will see the Son of Man coming in the clouds with great power and glory. 27. And then He will send His angels, and gather together (Gr. Episunago: “To gather together besides or in one place”) His elect from (Gr. Ek: “out of”) the four winds, from (Gr. Apo: “away from”) the farthest part of earth to (Gr. Heos: “up to or as far as”) the farthest part of heaven.

NKJ 2 Thes. 2:1 Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together (Gr. Episunago: “To gather together besides or in one place”) to Him, we ask you,

Notice: Mark 13:26, 27 are understood—even by dispensationalists—to be the glorious appearing of Christ—a very visible coming. 2 Thessalonians. 2:1 shows that God’s people will be gathered together (Episunago) at the coming of Jesus. We find this same concept in Mark 13:26, 27. God’s angels are going to gather together His elect (Gr. Eklektos: “Those chosen for salvation”) out of (Ek) the four winds, away (Apo) from the farthest part of the earth up to or as far as (Heos) the sky. In other words, the Lord is going to bring into one place His elect out of the four winds, once He has brought His elect away from the four corners of the earth up to the sky. Mark 13:26, 27 unequivocally place the rapture within the glorious and visible coming of Christ. One of

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the key words in Mark 13:27 is Heos. A good example of how this word points to the rapture of the Church is seen in 2 Cor. 12:2 where Paul goes to third heaven in vision:

2 Cor. 12:2. I know a man in Christ who fourteen years ago—whether in the body I do not know, or whether out of the body I do not know, God knows—such a one was caught up (Gr. Harpazo: “to seize” “catch up” “snatch away”) to (Gr. Heos: “up to or as far as”) the third heaven.

Matthew 24:42 - 51

1 Thessalonians 5:1 - 3

Thief visibly breaks up house

Matthew 24:25 - 27

Psalm 50:3

Jesus is not coming secretly 2 Peter 3:10

Jesus comes as thief at visible destruction

John 14:1 - 3

1 Thessalonians 4:16, 17

The Rapture

Acts 1:9 - 11

Revelation 1:7

Every eye will see Christ2 Thessalonians 2:1

Mark 13:26, 27

Every eye will see Christ at the Rapture

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The preceding Biblical correlations depict the rapture as a very noisy and visible event. Therefore, we agree with Ladd’s interpretation of these texts:

It is very difficult to find a secret coming of Christ in these verses. His coming will be attended with a shout, with the voice of the archangel, and with the heavenly trumpet. Someone has said that the shout and the trumpet sound will be loud enough to wake the dead! [The Blessed Hope, 63]

G. E. Ladd in his book, The Blessed Hope, tells the story of a man named Rowland V. Bingham who was “General Director of the Sudan Interior Mission, President of Canadian Keswick Conference, and Editor of The Evangelical Christian.” Bingham’s story relates to my own personal experience and those who at one time or another believed in the secret rapture, but gave up the idea after honestly studying the Bible. Here is the story:

There came a day, however, when his wife asked him, “Rowland, where do you get the ‘Secret Rapture’ idea in the Bible?” Bingham had no satisfactory answer; and he was driven to study the Word of God afresh but in deep confusion. Finally, faced with a week’s Bible conference but with no message, “in sheer desperation I took out my Bible and threw myself helplessly on the Lord. And I know the blessed Illuminator, the Holy Spirit, responded. I commenced to read in Matthew, and all day long I read and reread, with such an unveiling that my soul was filled to. . .overflowing . . .My old theories were being dispelled like mist before the sunshine. It means a great deal to have the cherished teaching of years upset in a day, and that without argument or human instrument.” [Cited in The Blessed Hope, 54, Emphasis mine]

Roland said he had been teaching the secret rapture for a lifetime, but gave it up after one day of honestly reading his Bible under the dictates of the Holy Spirit. This says a lot! Interestingly, Jim Bakker, after spending some time in prison, figured out that the pretribulation rapture does not exist in the Bible, for he emphasizes:

My own thinking on the matter began to change when, in prison, I began a daily, concentrated study of the Scriptures, especially those relating to Jesus Christ. Naturally, I wanted to learn about Christ’s return, so I began searching for those passages that described a rapture that precedes the Tribulation. To my amazement, I couldn’t find any. Oh, sure, I found Scriptures that I and other preachers had twisted or had imbued with our own interpretations, but when I allowed the Bible to speak for itself, I came face to face with the fact that my preconceived notions of a pretribulation Rapture were baseless. [Prosperity And The Coming Apocalypse (Nashville, Tennessee: Thomas Nelson Publishers, 1998), 123. Emphasis mine]

Immanence In The Rapture

Intermingled with “secrecy” amongst the pretribulation rapture theory is the idea of “immanence.” This is an argument that is often used to support the “secret” theory. The dispensationalist, John F. Walvoord, asserts the argument this way:

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By contrast, pretribulationists believe that the immanency of the Rapture does not allow for any events preceding as far as prophecy is concerned. Posttribulationists tend to deny immanency or redefine it, for they cannot accommodate a series of great events preceding the Second Coming and at the same time say that that the Rapture, which follows these events, is imminent. [Major Bible Prophecies (Grand Rapids, Mich.: Zondervan Pub. House, 1991), 294]

The post-tribulational dispensationalist, Robert H. Gundry, explains that the “common consent” on the definition of imminence consists of three elements: “suddenness, unexpectedness or incalculability, and a possibility of occurrence at any moment” (The Church and the Tribulation, p. 29). After giving this definition, Gundry in disagreement with the concept presented by Walvoord, declares: “The limitation of imminence aside, an expectant attitude toward the Lord’s return does not contradict a post-tribulational belief in necessary preceding events” (29). Ultimately, what point is Gundry trying to demonstrate to his audience? We answer this question with the following illustration:

Matthew 24:30. Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. 31. And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other.

32. Now learn this parable from the fig tree: When its branch has already become tender and puts forth leaves, you know that summer is near. 33. So you also, when you see all these things, know that it (the second coming) is near—at the doors! 34. Assuredly, I say to you, this generation will by no means pass away till all these things take place. 35. Heaven and earth will pass away, but My words will by no means pass away.

36 " But of that day and hour no one knows, not even the angels of heaven, but My Father only.

2 Thessalonians 2:

1. Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him, we ask you, 2. not to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of Christ had come. 3. Let no one deceive you by any means; for that day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition,

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Day Of Christ

Our Gathering Together To Him

The Apostasy and the Man of Lawlessness

Matthew 24:36 states, “that no one can know the day or hour of the Lord’s return” (see also Luke 21:34; 12:40; Mark 13:32 – 37). In verse 33 Jesus says, “When you see all these things (troubles and tribulations depicted in Matt. 24), know that it (the second coming) is near even at the doors.” Jesus Himself taught that tribulations were to precede His second coming. Paul explains in 2 Thessalonians 2:1 – 3 that the “Day of Christ” and our “gathering together unto him” cannot take place until the great “falling away” (apostasy) comes first with the “man of lawlessness.” Paul’s statement is in direct contradiction to Walvoord.

Both Jesus and Paul emphasize that certain prophecies will be fulfilled before the second coming. The concept of imminence, as defined by Walvoord, truly has its origin in dispensationalism, not in the scriptures; it does not exist even remotely in the scriptures. Furthermore, dispensationalists run the greatest risk of contradicting their own concept of imminence, for they place the glorious appearing of Christ slightly after a seven year period, where it is more likely to “know the day and the hour” of Christ’s return.

The problem with dispensationalists is that they try to make the rapture immanent, while they make the glorious appearing an event that comes at the end of the seven-year tribulation; thus, the glorious appearing is not immanent. This is faulty exegesis, because Jesus, in Matthew 24:36, is referring to His visible coming in verses’ 30 and 31 as the coming that no one can know the day or the hour (see the preceding illustration). Even if it could be proved that Christ’s second coming is divided into two parts around a seven year tribulation—which it cannot—this still does not change the fact the Jesus emphasizes that no one can know the day or hour of his glorious and visible coming. Dispensationalists say that the “Visible Coming” is at the end of the seven years. Dispensationalists blatantly contradict the Lord. Very factually does Ladd emphasize the following:

The only coming of Christ that is spoken of in Matthew 24 is the coming of the glorious Son of Man after the tribulation and the only thing that resembles the Rapture is the gathering of the elect from the four winds [Matt. 24:31]. There is not a hint of a pretribulation return of Christ and Rapture of the church before the Great Tribulation. [The Last Things (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1978), 66]

The dispensational view on the secret rapture and imminence cannot be found in the scriptures; it is totally wanting in support. Not knowing the day or the hour of Christ’s second coming does not preclude that we can know the general time frame of His coming; this is the message of Matthew 24: for Jesus, after explaining His glorious appearing in verses’ 30 and 31, says the following in verses’ 32 and 33:

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32. Now learn this parable from the fig tree: When its branch has already become tender and puts forth leaves, you know that summer is near. 33. So you also, when you see all these things, know that it (the second coming) is near—at the doors!

Jesus tells us that certain things will take place before His coming, and Paul says that the “falling away” with the coming of the “man of lawlessness” must precede the Day of Christ. It is absolutely amazing in the greatest sense of wonder that dispensationalists can miss such perspicuous illustrations; but this is only the beginning of what dispensationalists choose not to see.

Is The Second Coming Divided Into Two Parts(Propositions’ 2 and 3)

Up to this point, we have focused our attention on the secret rapture; and therefore, we must conclude that such an idea is “weighed in the balances and found wanting.” Many who argue against the “secrecy” issue to great lengths, lose sight of the more important fallacies in the pre-tribulation methodology of interpretation. Gundry is correct where he observes: “The matter of secrecy has very little to do with the validity or invalidity of the pre-tribulationalism” (The Church and Tribulation, 104). The issue of “secrecy” needed to be discussed; but ultimately, the main thrust of the dispensational argument is their predilection for believing that Christ’s second coming is divided into two parts around a seven-year tribulation. The dispensationalist, J. Dwight Pentecost, maintains that there is a “distinction between the rapture and the second advent.” He says, “There are a number of contrasts to be drawn between the rapture and the Second Advent which will show that they are not viewed as synonymous in Scripture” (Things To Come, 206). We must ask: How do dispensationalists attempt to divide the rapture from the Second Advent as two different comings? Notice the following dispensational construct—followed by a five-fold dispensational interpretation of the scriptures:

John 14:1 - 3

1 Cor. 15:51 - 54

Matt. 24:37 - 42

Rev. 19:1 - 14

Jude 14, 15

Matt. 24:30, 31

Luke 17:34 - 37

3. 5 Years 3. 5 Years

GREAT TRIBULATION ( Rev. 4 - 18 )

DAY OF CHRIST DAY OF THE LORD

1 Thes. 4:16, 17

?

Matt. 24:37 - 42

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(1) John 14:1 – 3, 1 Thessalonians 4:16, 17 and 1 Corinthians 15:51 – 54 are believed to be scriptures that portray the same event: At the rapture or the “catching away,” the Church will receive glorified bodies at the trumpet call of God. Cyrus I. Scofield says, “Not Church saints only, but all bodies of the saved, of whatever dispensation, are included in the first resurrection (see 1 Cor. 15:52, note), as here described, but it is peculiarly the ‘blessed hope’ of the Church (cf. Mt. 24:42. . .)” (The Scofield Reference Bible. Ft. notes on 1 Thess. 4, 1296). Dispensationalists, today, differ with Scofield on this point. Pentecost insists: “The resurrection of Israel and the Old Testament saints will not take place until the second advent of Christ. Revelation 20: 4 – 6 makes it clear that tribulation saints will not be resurrected until that time also” (Things To Come, 227). In other words, Pentecost says that only those who have belonged to the Christian Church from the time of its inception will be in the rapture at the beginning of the seven-years, while the faithful Jews who existed in Old Testament times—even in New Testament times—will wait to be resurrected after the seven years. In other words dispensationalists conjecture that there will be two phases to the first resurrection, or there will be two first resurrections.

(2) According to dispensationalists, Matthew 24:40 – 42 points to the rapture. Some dispensationalists will inductively place a seven year period in Matthew 24:37 – 42… teaching that the ones who are taken, go up in the rapture, and the ones left, are left behind to go through the tribulation. Walvoord, on the other hand does not apply any of these scriptures to the rapture; he applies them to the finality of the tribulation. Concerning Matthew 24:41, Walvoord argues: “A careful study of this passage, however, reveals that it is not talking about the Rapture but about the judgment at the Second Coming when one is taken in judgment and put to death and the other is left to enter the millennial kingdom” (Major Bible prophecies, 301, Emphasis mine). Walvoord also applies this interpretation to Luke 17:34 – 37. Though some dispensationalists apply Matthew 24:40, 41 in conjunction with verse 42 to demonstrate that Jesus will come as a thief to take one to heaven, while the other is left to go through the tribulation; the main system of dispensationalism apply both of the passages of scriptures in Matthew and Luke to the end of the tribulation. In other words, when Jesus comes gloriously at the end of the seven years, those who are left alive are left alive to go into the millennium, not left alive to go into the sky.

(3) Jude 14, 15 and Revelation 19:7 – 14 are said to be an illustration of the Church coming back to the earth at the end of the seven-year tribulation. Christ is coming back with ten thousand of his saints; the saints are thought to be the Church. The saints represent the armies that are clothed in white linen which follow Christ out of heaven. Scofield says, “The ‘Lamb’s wife’ here is the ‘bride’ (Rev. 21:9), the Church, identified with the ‘heavenly Jerusalem.’”(Scofield Reference Bible, Ft. notes on Rev. 19, 1348). Further into the footnote, Scofield explains: “The vision is of the departure from heaven of Christ and the saints and angels preparatory to the catastrophe in which Gentile world-power, headed up in the beast, is smitten by the ‘stone cut out without hands.’”(1348). Concerning Revelation 19, Walvoord says, “If the Church is the bride, it implies that the

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church is already in heaven in keeping with a pre-tribulation rapture” (Major Bible Prophecies, 280).

(4) Matthew 24:30, 31 is said to illustrate the Church returning with Christ, for the Church is represented as “the elect which are gathered from the four winds” entering the atmosphere with Jesus. Dispensationalists emphasize that the event illustrated in Matthew 24:30, 31 (the glorious appearing) is separate and distinct from the rapture. In regards to the rapture in John 14:1 – 3, Scofield explains:

This promise of a second advent of Christ is to be distinguished from His return in glory to the earth; it is the first intimation in scripture of ‘the day of Christ’ (1 Cor. 1:8, note). Here He comes for His saints (1 Thes. 4:14 – 17), there (e.g. Mt. 24:29, 30) He comes to judge the nations, etc.” [Scofield Reference Bible, Ft. notes on John 14, p. 1135]

According to dispensationalists, the “Day of Christ” points to the rapture; the “Day of the Lord” points to Christ’s glorious appearing. Dispensationalists emphasize the “Day of Christ” as the Church dispensation, which will reach its conclusion at the rapture, and then the rapture initiates the “Day of the Lord.” Walvoord argues that the “Day of the Lord” begins at the rapture and reaches its conclusion at the glorious appearing of Christ. (See Major Bible Prophecies, 271).

(5) Revelation 4:1 is thought to reveal the rapture—taking place after the Church dispensation (i. e. the phrase “After these things”). Dispensationalists teach: Between Revelation chapters’ 4 – 18, there is no mention of the Church. Therefore, the Church will not be on the earth during the seven years. Scofield notes: “This call seems clearly to indicate the fulfillment of 1 Thes. 4:14 – 17. The word ‘church’ does not again occur in the revelation till all is fulfilled.” (Scofield Reference Bible, Ft. notes on Rev. 4, 1334).

Jesus Will Come A Second Time, Not Two Times (Propositions’ 2 and 3)

Concerning the preceding fivefold illustration, we say: As Christians who believe in the plain Biblical illustrations on Christ’s second coming, we do not subscribe to the preceding theological construct as being a correct interpretation of Christ’s second coming. However, we are going to use dispensational constructs to demonstrate how pretribulationism is a self-contradictory system. When dispensationalists insist that the list of scriptures at the left of the chart represent one event, the rapture of the Church, we are in agreement. However, when dispensationalists maintain that these texts represent the rapture of the Church out of the world before the tribulation and that the scriptures at the left represent a separate event from the scriptures at the right, we strongly disagree! The scriptures on both sides of the dispensational chart are not divided issues pointing to two different comings of Christ. We are going to see that all these scriptures taken together represent THE second coming of Christ…and only one phase of it. The scriptures dispensationalists use do not teach a rapture of the Church seven years prior to Christ’s glorious return. To prove our argument, we will now expound upon the five-fold textual argument that was used to illustrate the dispensational position on the “two

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phased” second coming of Christ. It is important that the reader use the illustrative charts with the scriptural arguments in order to have a visual perspective on the issues.

(1) Walvoord argues, “Most post-tribulational books do not spend much time analyzing passages such as John 14:3, 1 Thessalonians 4:13 – 18, or 1 Corinthians 15:51 – 52. These are the major passages on the doctrine of the Rapture, and the problem for a post-tribulationalist is that they do not offer any support for a post-tribulational rapture” (Major Bible Prophecies, 297, 298).

When I first read this statement, I was in complete shock that dispensationalists miss such plain illustrations of an event that is clearly predicated to the end of the tribulation. They unambiguously declare that these texts are in correlation as they pertain to the rapture, which is true. Then they proceed to explain that post-tribulationalists do not look into these texts, because these texts do not support the post-tribulation rapture. On the contrary, pretribulational dispensationalists do not apply the meaning of these texts. If, according to Walvoord, 1 Corinthians 15:51 – 54 is the same event depicted as 1 Thessalonians 4:16, 17, then the rapture must happen all the way down at the end of the tribulation. Dispensationalists will ask how this is possible. We will answer this! 1 Corinthians 15:51 – 54 teach that the Church will receive glorified bodies at the “last” trumpet. Last in the Greek is “escatos,” meaning, “the finality of something.” Paul is saying that the Church will receive glorified bodies at the trumpet that ends all things in the present world. The word “Last” in prophecy is indicative of the number “7.” Notice the list of questions, which pertain to simple heavenly mathematics, followed by answers:

(A) How many days did God place in the weekly cycle? There are seven days in a week. Which one is the last day? The seventh day is the last day.(B) How many Church eras will have existed by Christ’s second coming? Seven church eras will have existed. Which one is the last one? Laodicea is the seventh Church era, the last Church era. (Rev. 2 and 3)(C) According to Rev. 6, how many “seals” are there? There are seven seals. Which one is the last one? The seventh seal is the last seal.(D) How many plagues are mentioned in Rev. 16? Seven plagues are mentioned. Which one is the last plague? The seventh plague is the last plague.(E) How many trumpets are mentioned in Rev. 8 and 9? Seven trumpets are mentioned. Which trumpet is the “last” trumpet? The “seventh” trumpet is the “last” trumpet.

Why can’t dispensationalists see the clarity of the preceding correlation? We answer this in the following illustration: The trumpet of 1 Thessalonians 4:16, 17 and 1 Corinthians 15:52 cannot be envisioned by dispensationalists as being homogeneous with the seventh trumpet, which both historicists and post-tribulationists place at the end of time—prior to the millennium. This is the case because of the way dispensationalists construct the seven trumpets in the seven years. In the book Dispensational Truth, Clarence Larkin illustrates that the seven trumpets follow the seven seals consecutively and meet their fulfillment before the end of the first three and a half years; the seven last plagues come in the second three and a half years. The dispensational system on the trumpets is revealed in the following construct:

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3. 5 Years 3 . 5 Years

Rev. 6

( seals)

1 2 3 4 5 6 7

1 2 3 4 5 6 7

Rev. 8, 9

( trumpets )

Rev. 16

( Plagues )

1 Thes. 4 :16

( trumpet )Matt. 24:31

( trumpet )

Everything up to Matt 24:31 is under 7th trumpet.

1 2 3 4 5 6 7

From a historicist point of view and even with post-tribulational dispensationalists, the seventh trumpet comes just prior to the millennium. This of course leads to the following conclusion: If 1 Corinthians 15:51 – 54 is the same event depicted as 1 Thessalonians 4:16,17; then, the rapture will take place at the “seventh” trumpet, and the seventh trumpet takes place at the end of the tribulation. Walvoord disagrees: “In Revelation the trumpets are trumpets sounded by angels to announce judgments on the world. In contrast, 1 Corinthians 15 is the trumpet of the Lord, and it has nothing to do with judgment but rather with the rapture of the church” (Major Bible Prophecies, 299). Walvoord’s argument is in alignment with the preceding dispensational construct.

The consequence of this methodology of interpreting the trumpets, by dispensationalists, causes two very serious problems in their systematic theology that we must notice:

(1) The trumpet of 1 Thessalonians 4:16 and 1 Corinthians 15:52 becomes a trumpet that precedes the seven trumpets;

(2) The depiction of the trumpet in Matthew 24:30, 31—at the glorious appearing of Christ—becomes a trumpet after the seven trumpets.

How are these two issues problematic for dispensationalists? The trumpet of 1 Thessalonians 4:16 and Matthew 24:31 become two additional trumpets to the seven. This becomes the case when we analyze the dispensational construct in conjunction with their understanding of both 1 Thessalonians 4:16 and Matthew 24:31—representing two separate comings. Dispensationalists want us to believe that the trumpet as depicted in 1 Thessalonians 4:16 and 1 Corinthians 15:52 takes place before the commencement of the seven years; then the seven trumpets come in the first three and a half years; and finally after the tribulation, there is another trumpet. This means that there will have been 9 trumpets by the time the millennium begins. This is the conclusion that we come to when we take dispensational divisions to their logical conclusion.

Larkin attempts to solve half of the trumpet problem where he says, “The sounding of the “SEVENTH TRUMPET” includes all that happens down to chapter 20:3” (The Book Of Revelation, 88). According to dispensationalists, this means that the

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trumpet of Matthew 24:31—an event clearly predicated to the end of the tribulation—will be included as something apart of the seventh trumpet, which will have already taken place in the middle point in the seven years. But even in trying to understand dispensational theology within its own idiosyncrasies, creates serious problems on this point. Dispensationalists teach that Matthew 24:31 is an event down at the end of the tribulation. This text gives a clear picture of the blowing of a trumpet AT THAT TIME. If the glorious appearing is an event at the end of the tribulation, the trumpet connected to that event must also take place at that time. In applying the preceding dispensational illustrative construct in conjunction with the plain and literal interpretation of Matthew 24:31, we must conclude that their is a trumpet after the seven years. But what is this that we are seeing? This is the insanity of dispensationalism; it cannot agree with itself. This is theological jugglery!

What dispensationalists choose not to realize on this point is that Revelation 11:15 – 19 give clear demonstration that at the 7th trumpet, God will reward His people, while the wicked are being destroyed. In Matthew 16:27, Jesus clearly shows that all rewards will be given at His glorious return: “For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works.” Another point to be noted is that Revelation 11:19 demonstrates the hail—the last plague of the seven—taking place under the seventh trumpet. If dispensationalists really wanted to demonstrate a construct that—even in the remotest way—looked convincing, it would have been wiser for them to parallel the trumpets with the bowl judgments and coincide Matthew 24:31 with the blowing of the seventh trumpet, which happens at the seventh bowl. This would be the logical approach in light of Revelation 11:15 – 19. This interpretation is far more logical within the realms of the dispensational construct. But that is just it; this has been done. Some dispensationalists parallel the symbols of the seals, trumpets, and bowl judgments as Tim Lahaye acknowledges:

Some Bible teachers see enough similarity in these judgments to suggest that they run concurrently. That is, the first seal will occur at the same time as the blowing of the first trumpet and the pouring of the first bowl. (Revelation Illustrated, p. 98)

In the book, The Church and the Tribulation, Gundry gives an illustration of dispensationalists who believe this point as such:

3 . 5 Years 3 . 5 Years

1 2 3 4 5 6

1 2 3 4 5 6

1 2 3 4 5 6 ( seals)

(trumpets)

(bowls) 7

7

7

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Gundry agrees that certain dispensational teachers find a perfect 7 7 7 trinity by paralleling the seals, trumpets, and bowls. Dispensational ideas like this, which combine the seventh trumpet with the last plague, are a perfect example how “off shoots” come into existence out of the main Scofield system. Even within the walls of dispensational theology, there are those who can see the inconsistencies of separating the seventh trumpet from Matthew 24:31 and the seventh bowl. The important thing to see in this illustration is that it is ridiculous to separate Matthew 24:31, the seventh trumpet, and the seventh plague from each other. Matthew 24:31 will be the seventh trumpet and will be blown during or shortly after the seventh plague. We cannot separate the trumpet of Matthew 24:31 as something that takes place three and a half years after the blowing of the seventh trumpet. The Bible is clear on this whether we apply Historicism or Dispensationalism.

The idea that the glorious appearing of Christ in Matthew 24:31 is an event that takes place three and a half years after the seventh trumpet is very inconsistent. This is also the case with the idea of separating the trumpet of 1 Thessalonians 4:16, 17 from the seventh trumpet. As we revealed, Walvoord argues that the trumpet of 1 Thessalonians 4:16 is the Lord’s trumpet, while angels sound the seven trumpets. Obviously, Walvoord needs to read 1 Thessalonians 4:16, which says, “The Lord himself shall descend from heaven with a shout, with the voice of the archangel, with the trump of God.” (See Dan. 12:1, 2) This text shows that the shout of the Lord IS the voice of the archangel, and God’s trumpet call will be manifested through the voice of the archangel.

The Greek for angel is aggelos. This means, “Messenger.” Though there are actual created beings called “angels,” Michael the archangel is a name that depicts Jesus as the head messenger…in that He is above all the angels. An example of how this interpretation is Biblically sound is seen in the fact that the name Micah means, “who is like unto the Lord” and El means “the strong one.” In Matthew 27:46 Jesus cried out “Eli, Eli (My God, My God) why hast thou forsaken me.” He was crying for the “mighty one.” “Micah” is combined with “El” making “Michael” which means “One like God (see Joshua 5:13 – 15).” Hebrews 1:3 tells us that Jesus is the “express image of the Father.” Express image in the Greek is Charakter; meaning, “the exact expression,” “marked likeness,” or “precise reproduction in every respect.” The term “Archangel” does not depict that Jesus is a creation like other angelical beings; the name only infers that He is the Head over all the angels and the highest of all messengers, for Hebrews tells us that the Father created the worlds through the Son. The Father also accomplished salvation through the Son. Christ manifesting Himself among mankind to bring salvation is the acme of the term “archangel.” With this in mind, it is obvious that Jesus will be the seventh angel who’s voice will be the seventh trumpet.

Even if we were to say that Jesus couldn’t be the seventh angel, the dispensational contrast between the trumpet of 1 Thessalonians 4:16 and the trumpet of Matthew 24:31 cannot be substantiated from the message of scripture. Gundry agrees: “But the alleged contrast is superficial. Since angels do God’s biding, an angel might sound the trumpet of God” (The Church and the Tribulation, 149). Going back to Walvoord, he says that the trumpet of the rapture is different from the seven trumpets. That is absolutely beside the point! How can a “trumpet” preceding the “seven trumpets” be called the “last” trumpet? How can the “last” or the “seventh” trumpet come before the first trumpet ? This kind of Bible interpreting—so called—is a perfect example of “inducing into scripture that which

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cannot be deducted.” Popular dispensationalists look at their post-tribulational counterparts, or anything similar, as being heterodox; but yet, pre-tribulation concepts of interpreting the second coming are bereft of Biblical support.

There is also the argument among dispensationalists that Paul spoke of the last trumpet long before John had the vision of the seven trumpets. Dispensationalists will ask how it is possible that Paul was seeing the seventh trumpet when John had not yet seen the vision of the seven trumpets. What dispensationalists fail to acknowledge is the fact that the Holy Spirit is not confined only to Paul or only to John for distinct insights within distinct times. 1 Corinthians 2:10 says, “the spirit searches all things, yes, the deep things of God.” Who is to say that Paul did not receive revelation on things to come and that John’s vision could not have been an expansion of Paul’s knowledge. Dispensational reasoning limits the working power of the Holy Spirit. Furthermore, it is probable that Paul’s last trumpet was borrowed from what he heard from the apostles or the Holy Spirit Himself concerning what was spoken by Jesus in Matthew 24:30, 31.

Dispensationalists want to argue that Paul’s last trumpet was mentioned many years before John’s vision of the seven trumpets; but yet, they include (this trumpet is somewhat inferred; even this is elastic) the trumpet of Matthew 24:31 to the seventh trumpet of John’s trumpets when Jesus spoke this prophecy many years before John, even before Paul. Will dispensationalists say that Jesus would have known about John’s trumpets in advance, whereas Paul could not have known? Such arguments divide Paul from Christ as though Christ would not have enlightened Paul to the meaning of the Olivet discourse. We have a better conclusion than dispensationalism: Paul received his insight on the last trumpet from both the apostles and the Holy Spirit, and John was given a vision that expanded on both Jesus and Paul’s words. Therefore, we must conclude even further that the trumpet of Matthew 24:31 is the seventh trumpet—at the end of the tribulation—and is no different from Paul’s last trumpet in 1 Corinthians 15:52.

(2) For those who teach that Matthew 24:40, 41 is a depiction of the rapture of the Church, then we conclude: the rapture of the Church will take place at the end of the tribulation. How is this the case? Notice the following examinations:

(A) Different interpreters have argued that the ones taken in Matthew 24:37 – 41 are the unrighteous. To some Bible interpreters, verse 39 clearly demonstrates this, for it says, “The people did eat and drink; they married and were given in marriage until the day that Noah entered the ark, And knew not until the flood came and took them all away.” All of the people were taken to their destruction by the floodwaters, except Noah and his family. This has lead into the argument that the ones taken in verses’ 40 and 41 are the ones taken to destruction, while the ones left…are left alive to go to heaven.

On the other hand, some have argued that the Greek for took (Gr. Airo, “to raise” “take up and lift”) in verse 39 proves that the ones taken (Gr. Paralambano. “to take to” “to take with ones self”) in verses’ 40, 41 are taken in the rapture. We agree that it is a possibility that the ones taken (paralambano) in verses’ 40, 41 could be those who go up in the rapture; however, Airo was probably used in verse 39 to demonstrate that those who were outside of the ark were “raised up” or “lifted up” by the floodwaters and carried away by the waters. This is most likely the case, because Genesis 7:11 says, not only were the windows of heaven opened, “all the fountains of the great deep were

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broken up.” Either position we choose on the words “taken” and “left,” we are still forced to conclude that both the righteous and the wicked are present when Jesus comes as a thief (verses’ 42 – 51). There are no reasons to assume that the righteous are either taken up in the rapture or left to go up in the rapture seven years before the destruction of the wicked.

(B) Luke 17:34 – 36 is Luke’s account of what he heard Jesus say. These scriptures tell us that “one will be taken (Paralambano); the other will be left.” In verse 36 as Jesus finished by saying, “Two men shall be in the field; the one shall be taken, and the other left,” the apostles raised the question in verse 37: “Where Lord?” The antecedent to this question is “left.” In essence, the apostles were asking Jesus: “Where are they left?” Jesus answered, “Wherever the body is, there the vultures will be gathered together. It is obvious in Luke 17 that the ones left are the ones who are destroyed, whereas in Matthew 24 the ones left can be either those who are destroyed or those who go to heaven. Jesus, in Luke, painted the clear picture that when the righteous are taken, the wicked are left dead for the vultures to eat.

For certain dispensationalists who accept that these passages of scripture in Matthew and Luke include the rapture, we emphasize: the wicked are not left alive for seven years. Luke 17:28 – 30 are a clear illustration of this matter: “The same day that Lot went out of Sodom, fire and brimstone destroyed them all. Even thus shall it be in the day when the son of man is revealed.” There is not the slightest mention of a seven-year Gap between the rapture and the glorious appearing of Christ. Therefore, it is certain that, according to Matthew and Luke, the following will NOT take place:

Cars will empty beside the interstate, their engines running, their drivers and occupants strangely missing. Supper dishes will steam in the homes of believers, food will boil on their stoves, but no one will remain to eat this earthly dinner, for all believers will be taking their places at the heavenly table for the marriage supper of the Lamb.

The next day, headlines of local, national, and international newspapers will scream, “MILLIONS MISSING WITH NO EXPLANATION.” New age devotees might explain the mass disappearance by insisting that a vast armada of UFOs have abducted millions of people.

TV stations will broadcast live from local neighborhoods and cemeteries, and their cameras will capture empty graves, ruptured mausoleums, silent homes, wrecked cars. They’ll interview neighbors who dab their eyes with tissue and exclaim, “I was right here talking to Mr. Jones and suddenly he disappeared. Right in front of my eyes, I tell you. He was here-and then he vaporized! Like something out of Star Trek, but faster!” [John Hagee, Beginning Of The End (Nashville . Atlanta . London . Vancouver: Thomas Nelson Pub., 1996), 104]

Dispensationalists create such a vivid picture of this fiction. They create and dramatize it to the point that it produces a big fear value in the Biblically unlearned: “I better get ready or I will be left behind to go through the tribulation.” It has great fear value, but absolutely no scriptural value. The wicked were left dead in the days of Noah, dead in the days of Lot, and they will be left dead at the second coming of Christ.

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For the main system of dispensationalism, which does not see the rapture in these passages of scripture, we say the following: Dispensationalists know these scriptures show that the unrighteous will be destroyed at the end of the tribulation; but yet, they fail to see that Matthew and Luke includes the rapture. They conclude that the rapture in Matthew And Luke is a false induction. This dispensational misunderstanding would be a possibility only if Christ’s second coming was split in two parts around a seven year period, but Christ’s second coming is not divided into two parts. Therefore, Matthew and Luke’s account of the second coming must also include the rapture. The rapture placed in Matthew and Luke’s account of Christ’s second advent is a true induction, an induction based on the unity of scripture.

Concerning Walvoord’s interpretation as cited earlier: Though he acknowledged that Matthew and Luke pertain to the end of the tribulation, he does not acknowledge that the rapture will be intertwined with the events depicted in Matthew 24 and Luke 17. The fact that Matthew 24:40, 41 is followed by verses’ 42 – 51 shows that the rapture is implicated in this depiction. Verses’ 42 – 51, conceptually, represent Jesus coming as a thief in the night; thus, the rapture must be included in the preceding verses, because “conceptually” other scriptures describe Christ’s coming, which contain the rapture in that event, as being like a thief in the night. We must also apply this to Luke 17. The ones taken in Luke 17:37 are not the ones destroyed as Walvoord says, because the antecedent to the question “where” is “left.” We can only conclude that the ones taken in Luke 17 are taken to heaven.

(3) Does Jude 14, 15 and Revelation 19:7 – 14 convey the Church returning back with Christ after a seven-year tribulation?

(A) According to dispensationalists, Revelation 19:7 – 14 is a demonstration of the Church returning with Christ at the finality of the tribulation. Walvoord maintains: “If the Church is the bride, it implies that the church is already in heaven in keeping with a pre-tribulation rapture”(Major Bible Prophecies, 280). This dispensational interpretation cannot be substantiated. Verse 7 says, “The marriage of the Lamb is come and his wife hath made herself ready.” This means that the marriage has not taken place seven years prior to this moment in time depicted. Verse 8 says, “And to her was granted that she should be arrayed in fine linen.” Notice that the bride of Christ “should” be arrayed, meaning, that the bride has not met her husband (Christ) yet. The phrase “should be arrayed” in the Greek is “Peribaletai.” This word is in the “subjunctive middle aorist 3rd person singular” tense. This tense speaks of the brides “potentiality” of being clothed, not something already done. The NKJ Bible says, “ to be arrayed.” The NRS says, “to be clothed.” The NAU says, “to clothe (herself).”

Dispensationalists argue that verse 7 speaks of a pretribulation marriage. Revelation 19:7 says, "Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come (Gr. Elthen: indicative aorist active 3rd person singular), and His wife has made (Gr. Hetoimazo: indicative aorist 3rd singular) herself ready." Dispensationalists emphasize that the action in “has come” and “has made” show that the marriage has already taken place. Grammatically this aorist tense can refer to the past, but not always. When looking at verse 7 in conjunction with verse 8, verse 7 cannot have the meaning dispensationalists place on it. Gundry comments on this issue perceptively: “The action

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in the aorist (elthen) may be ingressive or dramatic, denoting the inauguration or immediacy of the event. If this is the meaning, the marriage supper will occur immediately upon Christ’s descent” (The Church and the Tribulation, 86). When Revelation 19:7 says that the bride “has made” herself ready, this can be described in the parable of the 10 virgins (Matt. 25:1 – 13). Prior to this moment in time described in Revelation 19, the Church will have made herself ready through an intimate experience with Christ. The five virgins that are not allowed in the kingdom are Christians who have a superficial relationship with Christ, while the five wise virgins are those who make themselves ready for the second coming.

It is impossible for the Church to already be married in verse 7 and then to receive her garments after the marriage in verse 8. Matthew 22:1 – 14 says that if a person tries to go to the Marriage of Christ not being clothed before hand, he will be bound “hand and foot” and cast into outer darkness. Dispensationalists want us to believe that it is possible to be married to Christ before we are clothed. Do dispensationalists actually teach this? Not directly! Their interpretation of verse 7 creates this problem. As we are going to see in the duration of this whole course, dispensational theology, not only is self contradictory on big issues, they often make individual texts self contradictory.

How can the Church be with the Lamb in the sky if the lamb is coming to marry the Church and clothe her in white? The army that follows Christ—clothed in linen—cannot be the Church, for verse 8 makes it clear that she has not yet been clothed. Revelation 15:6 makes the issue plain: Angels are clothed in white linen. Christ and the angels are clothed in white linen, and they are coming to clothe the Church with white linen. Someone may say, “Verse 8 states the fine linen is the righteousness (Gr. Dikaioma: “Righteous acts”) of the saints (Gr. Hagios: “Holy ones”).” Yes, the saints will wear the robes that Jesus and the heavenly hosts wear (this linen also points to the glorified bodies the saints receive). Compare Joel 3:11 – 14 with Matthew 25:31. Jesus is coming with all the mighty angels; therefore, the armies, which follow Christ out of heaven, are the mighty angels clothed in white linen.

Revelation 19:17 – 21 demonstrate that when Jesus comes with the armies of heaven, there will be the “supper of the great God.” This passage shows that vultures will eat the wicked. Now, remember Luke 17:34 – 37! When the righteous saints will be taken to heaven, the wicked will be left dead for the vultures. Revelation 19 and Luke 17 both mention the “supper of the great God.” Luke 17 has the Church TAKEN to heaven as the wicked are left for the vultures. Revelation 19 is in harmony with Luke 17. Let us raise the big question: How can the Church be taken to heaven at the supper of the great God according to Luke, if she is coming from heaven to witness the supper of the great God according to Revelation 19? Does Luke contradict John? No! Dispensationalists contradict both Luke and John. Revelation 19 demonstrates that Christ is coming to marry His bride—the Church—and He is going to clothe His Church in fine linen—white and clean. As Jesus returns to clothe His Church in white, He is returning with His army of the angelical hosts of heaven who also are clothed in white. At this event the ungodly will be destroyed by the brightness of Christ’s appearance (2 Thes. 2:8). Then, the supper of the great God will occur in which the ungodly will be eaten by vultures. When Luke 17 and Revelation 19 are analyzed together, we find that the Church is leaving the earth for the marriage feast, not returning with Christ.

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The preceding comparison between Revelation 19 and Luke 17 makes complete sense when one realizes that the second coming of Christ is one and only one event at the end of the tribulation. The following diagram is best summarized by Matthew 16:27: “For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works.”

3.5 3.5

Matt. 25:31

Joel 3:11

Rev. 19:14

Rev. 15:6

Jesus is coming with all his mighty angels

The mighty angels will be clothed in white

Supper of Great God (37)(36)(35)(34)

Luke 17:

Taken

Rev. 19:7, 8

Bride is taken to be clothed in white

Left for vultures ( Rev. 19:17 - 21 )

(B) According to dispensationalists, Jude 14 is a clear demonstration of the Church returning with Christ at the end of the seven years. Popular theology says, “Ten thousand saints will return with Christ after the seven years, and the term ‘saint’ refers to the Church.” There are two possible interpretations for this text, and they are as follows:

(B.1) (Ten Thousand: Gr. muriades. This means “myriads.”) Myriads of saints will return with Christ at the finality of the tribulation. Does the term “saint” only represent “holy people” of God? Daniel 8:13 gives a demonstration of two saints (Heb. Qadosh, “Holy One”) speaking to each other in his vision. Daniel 8:15, 16 say that someone who had the appearance of a man spoke to the angel Gabriel. Verses’ 15 and 16 clarify that the two “saints” were two “angels.” Also notice the following correlations:

1 Thes. 3:13. So that He may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus Christ with all His saints.

Deut. 33:2 And he said: "The LORD came from Sinai, And dawned on them from Seir; He shone forth from Mount Paran, And He came with ten thousands of saints; From His right hand Came a fiery law for them.

Psalm 68:17. The chariots of God are twenty thousand, Even thousands of thousands; The Lord is among them as in Sinai, in the Holy Place.

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Notice that both Psalm 68:17 and Deuteronomy 33:2 confirm that the Lord, at Sinai, was accompanied by myriads of saints. If the term “saint” can only refer to the return of Christians 7 years after the pretribulation rapture, then we must conclude that there was a rapture before Sinai; and the Church came with God to Sinai. Such an interpretation is of course ridiculous, but these are the kind of stupidities that can be contrived out of dispensational methods of interpretation. Ultimately, Jude 14 is saying, “Myriads of angels will return with Christ to execute judgment.”

(B.2) Christ will return with his people after the thousand years to execute judgment at the Great White Throne Judgment. This can be correlated with Revelation 20:4 – 15. This second interpretation may refer to the return of God’s people—with the angels—after the thousand years, for the faithful of all ages will have been clothed (Rev. 19:8) with glorified bodies like the angels. We do not argue that the term “saint” only refers to the angels or only refers to God’s people (Rom. 15:25, 26; 1 Cor. 1:2; 6:2; 14:33; 16:15; Eph. 1:1; Phil. 1:1; Col. 1 and ect.); we argue that the term refers to both the angels and God’s people.

(4) Does Matthew 24:30, 31 teach that the Church will return with Christ at the end point of a seven year tribulation? Are the elect who are “gathered from the four winds all around the world” entering the atmosphere with Christ? Mark 13 easily answers this question. Mark 13 is almost homogeneous with Matthew 24; meaning, both of these chapters are covering the same issues with very similar language. Mark 13:26, 27 reveal that Christ’s angels will gather His elect from the four winds, “from the uttermost part of the earth to the uttermost part of heaven.” Mark 13:26, 27 clearly show that when Jesus comes gloriously and visibly, the Church will go up into the sky from all around the world. Concerning the “elect who are gathered,” Walvoord says, “(they) will be gathered to participate in the millennial kingdom” (Major Bible Prophecies, 263). Walvoord asserts that the elect (the Church) in the sky are being gathered to come to the earth for the millennium along with the elect (all the righteous from all dispensations) already present on earth. Walvoord’s argument is impossible.

Matthew and Mark teach that the Church will be all around the world and will go into the sky from all around the world; and finally, will be gathered together from the four ends of the sky to exit the atmosphere with Jesus Christ. There is absolutely nothing here that supports dispensationalism—NOTHING! Matthew 24:31 says, “the angels will gather together His elect from (Gr. Ek, ‘out of ’) the four winds, from (Gr. Apo, ‘away from’) one end of heaven to (Gr. Heos, ‘until’ ‘as far as’ ‘up to’) the other.” Mark 13:27 says, “The angels will gather together His elect from (Gr. Ek) the four winds, from (Gr. Apo) the farthest part of earth to (Gr. Heos) the farthest part of heaven.” The Greek implies that the Lord will gather his people out of the atmosphere after he has brought his people away from the earth up to or as far as the sky. These scriptures are not, in the remotest way, illustrating the return of Church saints with Christ at His glorious appearing (To see that “Heos” represents “going up” or “as far as” look at Luke 10:15; John 2:7; 2 Cor. 12:2; Heb. 8:11).

Is there a difference between the Day of Christ and the Day of the Lord, as dispensationalists teach? No! 1 Corinthians 1:7, 8 show that they are the same day: “So that you come short in no gift, eagerly waiting for the revelation of our Lord Jesus Christ, who will also confirm you to the end, that you may be blameless in the day of our Lord

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Jesus Christ. The terms Christ and Lord are clearly predicated to the same day in this text. In fact, 2 Peter 3:10 – 12 show that the Day of the Lord is the Day of God. Are we, in the best style of dispensationalism, to dream that the Day of God is a different day than that of the Day of the Lord or the Day of Christ as they distinguish between these two; or shall we come to the Biblically sound conclusion that all three of these titles point to the same day—the same coming (Matt. 16:27)?

The Bible reveals that the Day of the Lord will be a day of Darkness and destruction (Joel 1:15; 2:1 – 11, 31; Isaiah 13:6 – 13; 42:13 – 15). Amos 5:18 says, “Woe to you who desire the day of the LORD! For what good is the day of the LORD to you? It will be darkness, and not light.” 2 Peter 3: 10 and 1 Thessalonians 5:1 – 4 says that Jesus will come as a thief in the night. The night is the same concept as the darkness depicted in the Day of the Lord. 2 Thessalonians 2:1, 2 says: “At the Day of Christ, we will be gathered together to Him.” 2 Peter 3:10 reveals: “The Day of the Lord will come as a thief in the night.” Note: We will be gathered together in the sky when Jesus comes as a thief; therefore, the rapture will take place at the Day of the Lord. The divisions of these two terms, advocated by dispensationalists, is an attempt to divide what has not been divided. They constantly create artificial divisions. We agree with Gundry: “There is no solid basis, then, for distinguishing between the day of Christ and the day of the Lord” (The Church and the Tribulation, 98). The “Day of Christ” is not a separate event from the “Day of the Lord.”

Revelation 19, Jude 14, Matthew 24:30, 31, and Mark 13:26, 27—taken together—do not portray the popular theological fiction of today’s evangelical world. The dispensational application of the “Day of Christ” and the “Day of the Lord” being two different comings before the millennium does not have any existence in the Bible; it is a game of semantics that dispensationalists use in order to apply mythical inductions. Dispensationalists should read Hebrews 9:28 which states that Jesus “will appear a second time,” not two times. James 5:7 says, “Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain.” James did not say, “Be patient, brethren, until the comings (plural) of the Lord.”

(5) Does the absence of the word “Church” after Revelation 4 indicate that the Church will be removed out of the world before the tribulation? Walvoord emphasizes: “From Revelation 4:1 until the mention of the bride in 19:7, no mention is made of the church. Tribulation passages, referring to those who are saved, mention them as saved Gentiles or saved Jews, but the term church is not used” (Major Bible Prophecies, 294). Gundry meets and annihilates Walvoord’s argument:

The Church is not mentioned as such in Mark, Luke, John, 2 Timothy, Titus, 1 Peter, 2 Peter, 1 John, or Jude, and not until chapter 16 of Romans. Unless we are prepared to relegate large chunks of the NT to a limbo of irrelevance to the Church, we cannot make the mention or omission of the term ‘church’ a criterion for determining the applicability of a passage to saints of the present age. [The Church and the Tribulation, 78]

Gundry also points out that in the New Testament “out of 114 occurrences, only 15 to 20 refer to the Church in the universal or generic sense” (The Church and the Tribulation,

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78). If we take Walvoord’s argument to its logical conclusion; then, we have to assume that the Jews will be raptured with the Church, because there is no mention of that word in Revelation chapters’ 4 – 22—the scriptures that dispensationalists apply to the tribulation. The word “Jew” is used twice: in Revelation 2:9, and 3:9; and it is a term that does not represent righteous Jews, but hypocrites. The word “Gentile” is used only once in Revelation 11:2, and it is not a term representing “saved Gentiles” as Walvoord says. Walvoord wants to be specific with the term “church,” but not with the terms’ “Jew” and “gentile.” Walvoord’s logic could lead into the belief that only lost Gentiles (Rev: 11:2) and the name Israel (Rev. 7) will be here in the tribulation. This inconsistent interpretation need not exist, if dispensationalists would just read and understand Revelation 22:16: “I Jesus have sent mine angel to testify unto you these things (the prophecies in Revelation) in the churches.” This means that the prophecies in the book of Revelation have everything to do with the Church.

The Ultimate Self Contradictory Construct(Propositions’ 2 and 3 Completely Repudiated)

ALL THE SCRIPTURES DISPENSATIONALISTS USE FOR THE RAPTURE ARE CONTIGUOUSLY PLACED DOWN WITH THE SCRIPTURES THEY USE FOR THE GLORIOUS APPEARING.

( The Rapture )

1 Cor. 15:52

Rev. 20:4 - 6

2 Peter 3:10

Rev. 16:15

( The Glorious Appearing )

Rev. 19 Matt. 24:30, 31

Destruction of wicked

Luke 17:34 - 37

Mark 13:26, 27

Rapture is carried down to the end

1 Thes. 4:16, 17

2 Thes. 1:7 - 10

1 2 3 4 5 6 7

Trumpets1 2 3 4 5 6 7

Seals

1 2 3 4 5 6 7

Plagues

3 . 5 Years 3 . 5 Years

Once again, we are going to demonstrate the dispensational construct with additional scripture to highlight the contradictions. It has been the purpose of this chapter to illustrate the method in which dispensationalists divide and convolute scripture around a seven-year period. We are using a “repetition and enlargement” methodology by means

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of diagrams in order to progressively enhance the clear picture: that the scriptures dispensationalists use for a pretribulation rapture contiguously place themselves down with the scriptures that are used for the glorious appearing.

By the rules of the dispensational system for the seven-year construct, their system portrays itself as a monstrosity of oxymorons. The dispensational theological construct is a house divided against itself that cannot stand even by their own rules. This construct is a system that destroys itself but is held in place through imaginative inductions. As we have seen so far and will continue to see, the Bible does not support pretribulationism. We are now—with even more clarity—going to witness the clear definition of scripture destroy dispensational boasts, such as: “Those who deny the inerrancy of the Bible do not support pretribulationism” (Walvoord, Major Bible Prophecies, 281). Scripture extricates itself from dispensatonal conundrums of forced exegesis, and this logical conclusion will bring us to the realization of George E. Ladd, where he says, “The Rapture of the Church before the tribulation is an assumption; it is not taught in the Olivet Discourse” (The Blessed Hope, 73).

(1) According to dispensationalists, 1 Corinthians 15:52 represents the same event depicted by 1 Thessalonians 4:16, 17, because at the rapture, the Church will receive glorified bodies. On account of the dispensational understanding of these scriptures; to say that the rapture comes before the seven years is incorrect, for 1 Corinthians 15:52 says that “glorification” and the “first resurrection” will take place at the “last” trumpet. Therefore, the rapture, which is intertwined with the first resurrection and glorification, will take place at the 7th trumpet. Revelation 11:15 – 19 reveal that the seventh trumpet takes place at the end of the tribulation, not three and a half years before.

(2) When does the first resurrection take place? At the rapture! The rapture is down at the end of the tribulation. How is this the case? Revelation 20:4 – 6 teach that the righteous who go through the tribulation receive the first resurrection. How can those who go through the tribulation receive the first resurrection if this resurrection comes before the tribulation? Revelation 20 does not, even remotely, say that the first resurrection comes before the tribulation; these scriptures teach that the first resurrection comes at the end of the tribulation. In fact, Revelation 20 states, unambiguously, that the millennium begins at the first resurrection.

Some Bible teachers maintain the conjecture that the first resurrection, as described in 1 Thessalonians 4:13 – 18, will extend to those who die during the tribulation. Said another way, the first resurrection is believed to be an extended event—going beyond its initial stage at the rapture. This interpretation is a contradiction to scripture, because this places the “righteous dead” in a resurrection after the “righteous living” have already ascended up into the clouds with Jesus. 1 Thessalonians 4:13 – 17 explicitly declares that, at the coming of the Lord, the “righteous dead” go up into the clouds before those who are still alive. Furthermore, as stated earlier, dispensationalists place the resurrection of Israel’s saints at the end of the tribulation as a resurrection distinct from the resurrection of Christians. This view is based on the premise that Israel and the Church are distinct bodies of God’s people—with distinct promises.

Ultimately, dispensationalists cannot say that the resurrection of Israel is apart of an extended first resurrection, which happens at the rapture, for that would include Israel

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in God’s plan for the Church; this contradicts the very foundations of dispensational theology. Therefore, their only choice is to teach there will be two first resurrections before the millennium. This is unrealistic, for scripture speaks of two resurrections, not three (John 5:28, 29; John 11:25; Psalm 17:15; Phil. 3:20, 21; Luke 14:14; 1 Cor. 15:12 – 19, 20 – 23, 42 – 44). The harmony between 1 Corinthians 15:52 and Revelation 20:4 – 6 demand that the first resurrection will happen at the seventh trumpet, the last trumpet. Those who had die during the tribulation will receive the first resurrection. In both cases the resurrection of the righteous takes place at the end of the tribulation. Since the rapture is inextricably connected to this resurrection, the rapture will take place all the way down at the end of the tribulation.

Those who apply the argument that the first resurrection can be an extended event, not locked into the moment of Christ’s second coming, appeal to Matthew 27:50 – 53. This passage of scripture shows that when Christ died, many saints arose. Some teachers argue that this event took place over two thousand years before the first resurrection will have taken place, so the first resurrection cannot be locked into one event. Wrong! Matthew 27:50 – 53 and 1 Corinthians 15:20 – 23 demonstrate that the resurrection of Christ and the saints were the first fruits of the resurrection that is coming; meaning, the resurrection of a portion of saints and Christ himself was the first fruits of a single event that is coming, the Harvest (Rev. 14:14 – 20; Matt. 13:24 – 41). The Harvest will take place when Jesus raptures both the dead and the living at the last trumpet. Those who advocate the “extended theory” of the resurrection are inadvertently saying that there will be second fruits after the harvest. Or should we redefine this theory as “gathering weeds and chaff after Jesus has completed the harvest.” Or shall we say, “Jesus will harvest the earth, and then come back to get wheat He has forgotten.” No! 1 Corinthians 15:23 says that after the first fruits, there will only be the resurrection at Christ’s coming, which we know to be at the seventh trumpet—prior to the millennium. Revelation 22:11 – 13 explain that at the second coming all cases—whether righteous or unrighteous—are decided. There is neither an extended first resurrection nor are there two first resurrections.

(3) According to dispensational theology, when will glorification of the righteous take place? Glorification will take place at the rapture! Notice Walvoord’s statement pertaining to those who go through the tribulation:

The Godly remnant of Israel and the Gentiles who have accepted Christ will be ushered into their future estate still in their natural bodies and living on earth in natural situations. They will not be raptured but will still retain the same body. [Major Bible Prophecies, 295]

According to dispensationalists, only those who go up in the rapture—before the tribulation—receive glorified bodies. In other words, glorification will take place seven years before the destruction of the wicked. In the context of the glorification, which can only happen at the rapture, Walvoord says, “posttribulationists have no specific text supporting a posttribulational rapture of living saints.” Walvoord’s statements are completely repudiated by 2 Thessalonians 1:7 – 10, which say that at the Revelation of Jesus Christ, the wicked will be destroyed when (Gr. Hotan, “Whensoever, while, as long as; as soon as”) Jesus comes to be glorified (Gr. En-doxazo, “to glorify, to honor, to make

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glorious, to magnify, to be full of glory”) in His saints. Notice the word “WHEN,” and notice that the saints are being glorified when the wicked are being destroyed. Dispensationalists must not comprehend 2 Thessalonians 1:7 – 10. This passage of scripture perspicuously places the destruction of the wicked when Jesus shall come to be glorified in His saints. If glorification only happens at the rapture; then, the rapture will happen at the end of the tribulation when the wicked are destroyed. Furthermore, to state that the fallen humanity of Adam will go into the future kingdom is a blatant contradiction to the word of God. Walvoord says that those who go through the tribulation will enter the millennium in their natural bodies. That is unthinkable! 1 Corinthians 15:50 says, “Flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.” Dispensational theology is a blatant contradiction to the word of God.

(4) Dispensationalists say that when Jesus comes as a thief, He will do so at the beginning of the day of the Lord (the tribulation period) in secret manner. 2 Peter 3:10 says that when Jesus comes as a thief, the world will be destroyed by fire. Psalm 50:3 says, “Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him.” The dispensational description of the meaning of the word “thief” is contradicted by Jesus in Matthew 24:25 – 27; 42 – 51. Obviously Peter understood Jesus.

(5) In Revelation 16:15—after the sixth plague—why is there mention of Jesus coming as a thief? Jesus is mentioned as coming like a thief at that point, because the seventh plague is about to come. What is significant about the seventh plague? The seventh trumpet blows at the seventh plague (Rev. 11:15 – 19). This means that Jesus will come as a thief at the seventh plague, because the seventh trumpet will blow at that time (1 Cor. 15:52). This correlates with the fact that the first resurrection will come at the end of the tribulation (Rev. 20:4 – 6); meaning, the first resurrection will happen at the seventh trumpet. These correlations make complete sense, because 2 Thessalonians 1:7 – 10 says that the saints receive glorification (something that only happens at the rapture) when the wicked are destroyed, and they are destroyed at the end of the tribulation. There is perfect harmony with Luke 17 where it says that the wicked are left dead for the vultures when God’s people are taken. All of these scriptures are in perfect agreement.

(6) When will the supper of the great God take place? Dispensationalists teach that the supper of the great God will take place at the end of the tribulation. If this is the case, then the rapture will take place all the way down at the end of the tribulation. How is this the case? Luke 17 says, “One is taken; the other is left dead for the vultures.” Notice this event takes place in the same day (Verse 29).

(7) Will the Church receive the rapture at the “glorious appearing” of Jesus? Absolutely! Matthew 24 and Mark 13 state unambiguously: “The righteous will be gathered from the uttermost part of the earth to the uttermost part of heaven” at the glorious appearing. Not only do Matthew 24 and Mark 13 connect the rapture of the Church with the glorious appearing of Christ, but also we are told as Christians that this is our “blessed hope.” Titus 2:13 says, “Looking for that blessed hope, and the glorious

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appearing (Gr. Epiphaneia, “an appearing” “appearance”) of the great God and our savior Jesus Christ.” 1 Peter 1:7 says, “That the trial of your faith, being much more precious than of Gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ.” We are told that our blessed hope is the glorious appearing of Jesus.

When does the glorious appearing take place? Dispensationalists want us to believe the Epiphaneia is a secret coming 7 years before Christ’s visible coming. Someone should say, “Surely after looking at Matthew 24:30, which states the son of man will appear in power and great glory, there should no longer be any argument; because Matthew 24:30 clearly identifies itself as the blessed hope.” No, there is still argument. Dispensationalists point out that the Greek for appear in Matthew 24:30 is Phaino which means, “to shine” or “be bright or resplendent.” They say that the Lord will not Phaino at the rapture; but rather, there will be the Epiphaneia. This argument avails nothing! 1 Timothy 4:1 says, “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick (the living) and the dead at his appearing (Epiphaneia) and his kingdom. Obviously Paul has the Epiphaneia at the end of the tribulation. The blessed hope of the Christian is the glorious appearing of Christ at the end of the tribulation. This is why Luke 21:27, 28 tells us “to look up for our redemption” in the glorious appearing of Christ (see Isaiah 51:6).

Old Testament Language Employed For The Rapture Question: Where did the apostles receive their insight on Christ’s second coming? They received insight through Christ Himself and the Old Testament scriptures. Notice the correlative illustrations:

Jeremiah 25:

(30) "utter his VOICE" "give a "SHOUT"(31) "a NOISE shall go to the ends of the earth"(32)(33) the wicked "slain from one end

of earth to the other end."

1 Thessalonians 4:16

2 Peter 3:10

Mark 13:27

Zephaniah 1:

(14)(15)(16)(17)(18)

"VOICE of the day of the Lord""a day of CLOUDS and DARKNESS""a day of the TRUMPET"

"the whole land devoured by the fire of his jealousy"

1 Thessalonians 4:16

1 Thessalonians 5:2; Rev: 1:7 1 Corinthians 15:52

2 Peter 3:10

Concerning the Old Testament scriptures pertaining to Christ’s second coming, Walvoord says, “The concept of a rapture is not found in Old Testament prophecy and was first announced by Christ in John 14:2 – 3” (Major Bible Prophecies, 267). Walvoord goes on to say that the prophecy of John 14:1 – 3 was strange to the apostles, for they could not ascertain the difference between Christ’s first coming and his second, not prior to Christ’s crucifixion. Interestingly, Walvoord then explains on pages’ 268 and onward that Paul came to realize the difference between the rapture and the glorious appearing of Christ. Walvoord came to this conclusion in support of the claim: “The two events have nothing in common except that both are referred to as a ‘coming.’”(Major Bible Prophecies, 268).

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We agree the Old Testament does not elucidate on the conceptual essence of the rapture, and we agree the apostles probably did not understand the rapture prior to the crucifixion. However, after the crucifixion in Luke 24: 44, 45, Jesus gave his apostles the proper understanding of the scriptures. After Pentecost, the disciples came to understand—with far more clarity—the words Jesus spoke; for this is what Jesus told them would happen (John 14:26; 16:12, 13). The writings of Peter and Paul came many years after the ascension of Christ; and by then, they had a better understanding of the Old Testament scriptures in relation to the prophecy in John 14.

In contradiction to Walvoord, the apostles did not separate the rapture from the glorious appearing. Obviously, Paul and Peter borrowed their elucidations of the rapture from the Old Testament scriptures; notice the similarity in language (The Greek renderings of the key words are identical in meaning to the Hebrew). In looking at both the Old and New Testament scriptures together, we find that the rapture of the Church is placed down at the end of the tribulation. These Old Testament texts clearly show that when the Lord returns and “utters his voice (Heb. Qol: “sound” and “voice”)” and “gives a shout (Heb. Hedad: “a shout”)” with “a noise (Heb. Shaon: “A crash” “uproar” “rumbling”) that goes to the ends of the earth;” those who are not right with God will be destroyed. Paul employed, “The Lord himself shall descend from heaven with a shout (Gr. Keleusma: “a stimulating cry”) with the voice (Gr. Phone: “sound” or “tone”) of the arch angel” from his understanding of the Old Testament scriptures. Peter employs, “The heavens shall pass away with a great noise (Gr. Rhoizedon: This is like the Hebrew)” from his understanding of the Old Testament scriptures. Peter and Paul employed the Old Testament scriptures, for the “Day of the Lord” (Isaiah 13:6 – 11; Joel 1:15; 2:2, 11, 31; Amos 5:18), to the rapture (1 Thess. 5:1 – 3; 2 Peter 3:10). Paul employed the language of Isaiah 25:7 – 9 and Hosea 13:4—applicable to the glorious appearing—to 1 Corinthians 15:51 – 54, a passage that depicts the rapture. Paul and Peter unequivocally combine the Old Testament scriptures for the glorious and destructive coming of Christ with the rapture scriptures. These Biblical correlations prove that the apostles did not differentiate between the two events—even many years after the ascension of Christ. Though, in different instances, we can apply Biblically based inductions (like the 1,000 years between the two resurrections); in the case of the rapture and the glorious appearing, we have no Biblical references to induce seven years between the two events. The rapture and the glorious appearing represent the same event prior to the millennium.

Dispensationalists are indirectly claiming to have knowledge that neither Peter nor Paul taught. Dispensationalists contradict Peter and Paul! Zephaniah and Jeremiah applied these terms for the destruction of the ungodly. Therefore, the ungodly will be destroyed at the rapture, for Peter and Paul used these terminologies in the rapture texts. (This is another example of proper induction.) Modern dispensational teachings place Paul and Peter’s usage of these terms in contradiction to Jeremiah and Zephaniah’s usage of the same terms. The truth is, Dispensational Futurism is a multifarious monstrosity that is super imposed on the Bible. God’s word is not to be caged into submission by some religious theory. The inviolability of scripture will be sustained, for scripture extricates itself from false theories.

Concerning the Second Advent, Jesus Christ Himself confirmed what He told the prophets. In Matthew 13:24 – 30; 37 – 43, Jesus made it clear that the “harvest” is the end of the world. Concerning the wheat and the tares, Jesus said, “Let both grow

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together until the harvest: and in the time of 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 my barn.” Did Jesus say, “Let us harvest the wheat seven years before we burn the tares?” No! Revelation 14:14 – 20 places the harvest of the righteous with the destruction of the wicked. From the testimony of Jesus, the apostles, and the prophets, we find nothing that supports a “two part” second coming of Christ around a seven-year period. In light of all the scriptures we have analyzed, statements like, “Advocates of post-tribulationism spend most of their time refuting pretribulationism rather than establishing the biblical basis for their own doctrine,”(Walvoord, Major Bible Prophecies, 288) becomes irritating to those who deduct the meaning of scripture without superimposing mythical inductions. Philip Mauro pointed out the problem with dispensational theology as a system very perceptively where he says:

For the fact is that dispensationalism is modernism. It is modernism, moreover, of a very pernicious sort, such that it must have a “Bible” of its own for the propagation of its peculiar doctrines, since they are not in the Word of God. [Philip Mauro, The Gospel of the Kingdom: With An Examination Of Modern Dispensationalism (120 Tremont St., Boston: Hamilton Brothers, 1928), 9. Emphasis mine]

The Earth During the Millennium(Propositions 4 and 5)

Inductions of Isaiah 65 and Revelation 20

Dispensationalists teach the earth will be occupied during the 1,000 years mentioned in Revelation 20. Concerning the 1,000 years, Scofield explains: “Upon His return the King will restore the Davidic monarchy in his own person, re-gather dispersed Israel, establish His power over all the earth, and reign one thousand years” (Scofield Reference Bible, Ft. notes on 1 Cor. 15, 1227). In the source just cited, Scofield calls the 1,000-year millennium, “The Kingdom Age.” Notice Isaiah 65:25: “The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent’s meat. They shall not hurt nor destroy in all my holy mountain, saith the Lord.” Dispensationalists assert that this depiction of the New Earth is within the 1,000 years. Scofield put Isaiah 65:17 – 25 in the following perspective:

Verse 17 looks beyond the kingdom-age to the new heavens and the new earth, but verses’18 – 25 describe the kingdom age itself. Longevity is restored, but death, ‘the last enemy,’ is not destroyed till after Satan’s rebellion at the end of the thousand years (Rev. 20:7 – 14).” [Scofield Reference Bible, Ft. notes on Isaiah 65, 769]

It is note worthy to realize that Isaiah 65 does not mention a period of 1,000 years, and Revelation 20 does not mention “the wolf and the lamb feeding together.” Isaiah 65:17 clarifies that the depictions in the texts following verse 17 belong to the “New Heaven and Earth.” Dispensationalists inductively combine the New Earth with the 1,000 years when there is no solid foundation for such an induction. As we have said, inductions are

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Biblical when the scriptures in question have elements that belong to each other. We can inductively place 1,000 years between the two resurrections in Daniel 12:1, 2, because Revelation 20 describes the two resurrections as such. Revelation 20 and Daniel 12 share conceptual elements, and Revelation 20 repeats and enlarges on Daniel 12’s prophecy.

Another good example of proper Biblical induction is seen in Matthew 25:31 – 46. Here we read that at Christ’s second coming, He is going to judge between the sheep and the goats. The sheep go into paradise, while the goats go into everlasting punishment. Some, with a predilection for believing that the two resurrections are tied together, have concluded that at Christ’s second coming the Great White Throne Judgment will take place; because the “Judgment” is inextricably connected to the “second resurrection.” Revelation 20 supplies the induction of 1,000 years between the sheep inheriting paradise and the goats receiving everlasting punishment. Therefore, it is clear that the Great Judgment will take place after the millennium.

It is clear that at Christ’s second coming, the wheat and the tares will be separated as the sheep and the goats. These are different terminologies representing the same people. The tares or the goats will be destroyed by Christ’s second coming, while the wheat or the sheep go into paradise. In a sense this is judgment with destruction, but not the “Great White Throne” judgment followed by the “second death.”

Certain scriptures place events together that are proven to be separate events in other passages of scriptures. In this respect, applying induction is sound, for other scriptures supply the elements of induction. Put mathematically, Daniel 12 has elements’ “A” and “B,” while Revelation 20 has elements’ “A,” “B,” and “C.” It is not only Biblical, but also logical to place the “C” that is in Revelation 20 into Daniel 12. On the other hand Revelation 20 contains absolutely no elements from Isaiah’s picture of the New Earth, and Isaiah’s picture of the New Earth contains no mention of 1,000 years. To bring these two issues together is an unwarranted induction.

Dispensationalists have created too many false prophetic pictures by means of unwarranted inductions such as: (1) Instead of Christ coming a second time, he is made to come two times; thus by the time the millennium approaches, Jesus will have come three times; (2) instead of there being two resurrections, there are three resurrections: one for the Church, one for national Israel, and finally the resurrection of the wicked. These are absolutely false inductions, and as we are going to see throughout this course, the dispensational system contains many more false inductions. The dispensational system chops up the Bible into pieces, then forcefully places the pieces back together in a way that suits dispensational conjecture, not in the natural way the Bible connects these pieces. Dispensationalists do not apply Biblically based inductions, simply, because they are not applying deduction. This was a problem that bothered Philip Mauro: “(The Scofield Bible) has usurped the place of authority that belongs to God’s Bible alone” (The Gospel Of The Kingdom, 5). Mauro says this in terms of the Scofield system, which is dispensationalism. We can say, “Dispensationalism has usurped the place of God’s Bible.”

The State of Earth During the Millennium

Will the earth be inhabited during the millennium? No! Revelation 20:1 – 3 says that Satan will be chained to the bottomless pit for the 1,000-year millennium. Let us raise the question: What is the bottomless pit? This word has the following meaning: The

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Greek word is abussos, meaning anything “vast” and “empty.” This Greek word translates to the Hebrew word tehom. In Job 14:31 and Genesis 1:2, this word represents the vast ocean. In Psalm 71:20 this word represents the depths of the earth. Revelation 20:1 – 3 shows that Satan will be chained to this vast, empty, and desolate world for 1,000 years. Jeremiah 4:23 – 29 paints a very clear picture that, at the second coming of Christ, this world is going to be completely laid waste with no inhabitants. Revelation 20:5 states that at the first resurrection, the rest of the dead (those who were already dead and who did not know the Lord) will stay dead until the completion of the thousand years (Isaiah 24:21, 22). After the 1,000 years Satan will once again be free to deceive the nations, for the second resurrection will take place at the end of the thousand years (verse 7,8). Here is a list of how things will take place:

(1) Revelation 20:1 – 3: As a result of Christ’s glorious return, this world will be empty of all inhabitants. Compare “abussos” with Jeremiah 4:23 – 29; 25:32, 33, Zephaniah 1:17, 18, and 2 Peter 3:10 – 12.

(2) Revelation 20:4 – 6: The 1,000 years will begin at the first resurrection; meaning, the 1,000 years will begin at the rapture (1 Thess. 4:16, 17). All of the ungodly will stay dead during the 1,000 years. We have already proved that the rapture of the Church takes place at the end of the tribulation. At the rapture God’s people will exit the sky. There is no way that the Church is going to be on the earth during the millennium, for the Church is going up in the “catching away” when the 1,000 years begins. Gods people are going to heaven for this period of time.

(3) Revelation 20:7 – 10: After the 1,000 years, all of the ungodly from all ages who were dead during the 1,000 years—including those who were destroyed at Christ’s second coming—will be resurrected. Satan will then go out to deceive the lost into believing that they can take the New Jerusalem by force. When all of the lost surround the “Beloved City,” fire will devour them (see Malachi 4:1 – 3).

(4) Revelation 20:11 – 15: This depiction is what will transpire after the millennium: After the millennium, the second resurrection will occur; the wicked surround the New Jerusalem; they are judged at the Great white Throne; and then all the lost will receive the second death.

(5) Revelation 21:1, 2 explain that the New Jerusalem will descend on the New Earth. Some have come to the conclusion that the New Jerusalem will not descend until after the final Judgment—when God remakes the world. This interpretation is based on the clear language of Revelation 21:1, 2. However, when Revelation 20:7 – 9 is compared to chapter 21:1, 2, we find that the New Jerusalem descends after the thousand years, but before the New Earth. Notice the following scriptures:

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Revelation 20:7. Now when the thousand years have expired, Satan will be released from his prison 8. and will go out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to battle, whose number is as the sand of the sea. 9. They went up on the breadth of the earth and surrounded the camp (Gr. Parembole: “encampment” this word is applied to camp of the Israelites in the desert—Hebrews 13: 11, 13) of the saints and the beloved city. And fire came down from God out of heaven and devoured them.

When we bring together the description of the “Beloved City” in Revelation 20 with the description of the New Jerusalem in chapter 21, we find that the New Jerusalem must come down just prior to the second resurrection, and prior to the New Earth.

HEAVEN

A Tribulation Period

Church goes to heavenThe wicked are destroyed

1,000 Year Millennium New heaven and earth (Isaiah 65)

2 Peter 3:10 - 12

2 Thessalonians 1:7 - 10

1 Thessalonians 4:16, 17

Revelation 20:4 - 6

Zephaniah 1:17, 18

Jeremiah 25:32, 33

Jeremiah 4:23 - 29

The earth is desolate abyss ( Rev. 20:1 - 3)

Revelation 20:5 - 15

Jude 14, 15 ( Second Application )

Revelation 21:1, 2

Note: What is extremely important in these Biblical demonstrations is that Revelation 20 and 21 clearly shows that the earth will not be inhabited during the 1,000 years. The preceding diagram—based on the unity of the Bible—does not lend to the idea that this earth is going to be inhabited for the millennium.

[In chapter 8, we look into the sources of the interpretation of dispensationalism concerning the millennium. We have found that much of what is believed on this point has its origin in the pseudepigraphal writings, books that are well known—even to dispensationalists—to be non-canonical.]

More Dispensational Arguments For Pretribulationism(Rev. 3:10, 11; Luke 21: 36; 1 Thess. 5:9; and 2 Thess. 2:7)

(1) Walvoord attempts to prove that Revelation 3:10, 11 support a pretribulation rapture through the Greek. Here are his words:

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If the intent of the passage had been to keep them ‘through’ this period of trouble, this could have been easily expressed by the use of the Greek preposition dia, which means ‘through.’ Instead, the preposition ek is used which means ‘from.’ Coupled as it is with the word tereo, it means ‘to keep from’ rather than ‘to keep through.’” [Major Bible Prophecies, 278]

Keith A. Mathison finds many problems in dispensational theology, and he finds problems with this interpretation in Revelation 3:10, 11. Objectively, he compares John 17:15 with Rev. 3:10 in the Greek:

John 17:15

tereses autous ek tou ponerou “keep them from the evil one.”

Rev. 3:10

tereso ek tes horas tou peirasmou “will keep from the hour of testing.” (Rightly Dividing the People of God, 119)

Mathison continues his argument perceptively where he says: “Despite using the same words for ‘keep from’ in both passages, John does not use the word for ‘take’ in both . . . In Revelation 3:10 he avoids any mention of ‘taking’ believers from the earth during a time of tribulation” (119). Said another way, the same language in John 17:15 is applied in Revelation 3:10. When praying to God the Father, Jesus said concerning His people: “I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil”(John 17:15). The logic of this correlation is clear: If John, who wrote John 17:15 and Revelation 3:10, wanted to emphasize that the Church will be removed off of the earth during the time of trouble—in Revelation 3:10—why did he not use the word “take” as he previously applied? John did not apply the word “take” for the simple reason that there was no such thing as pretribulation dispensationalism in his day; he knew nothing of this mythology.

Walvoord’s problem, like other dispensationalists, is that he parcels Greek syllables and words—creating imaginary interpretations of texts; and by doing so; he disrupts the symmetry of the scriptures. The dispensational argument on Revelation 3:10 becomes a hopeless case of semantic chicanery when one realizes that Jesus prayed to keep His people from (out of) the evil without taking them out of the world. Revelation 3:10 mentions that God will keep his people from (out of) the hour of temptation without mentioning his people being “taken” out of the world. Gundry comments on the meaning of the word “keep” factually: “The Plain implication is that were they (the Church) absent from the world with the Lord, the keeping would not be necessary. Similarly, were the Church absent from the hour of testing, keeping would not be necessary” (The Church and the Tribulation, 58).

Dispensationalists believe that national Israel will stay on the earth during and after the tribulation, and yet Jeremiah 30:7 says, “Alas! For that day is great, So that none is like it; And it is the time of Jacob's trouble, But he shall be saved out of it.” If—by

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the dispensational interpretation—national Israel will be saved out of the tribulation without removal, why can’t the Church be saved in the same manner?(2) Dispensationalists see Luke 21:34 – 36 as another example of the pretribulation rapture because of the word “escape” in verse 36. They believe that this passage of scripture teaches the Church will escape the tribulation by a pretribulation rapture. This interpretation does not work when we compare scripture with scripture:

Luke 21:34. But take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life, and that Day come on you unexpectedly. 35. For it will come as a snare on all those who dwell on the face of the whole earth. 36. Watch therefore, and pray always that you may be counted worthy to escape (Gr. Ekpheugo: “To flee out of” “to seek safety in flight”) all these things that will come to pass, and to stand before the Son of Man.

1 Thess. 5: 3. For when they say, "Peace and safety!" then sudden destruction comes upon them, as labor pains upon a pregnant woman. And they shall not escape (Ekpheugo). 4. But you, brethren, are not in darkness, so that this Day should overtake you as a thief.

When we compare Luke 21:35 with 1 Thessalonians 5:3, we find that the second coming will “come as a snare on those who dwell on the earth”; meaning, “sudden destruction will come on the world.” This comparison reveals that the finality of the tribulation is the time frame depicted. When Luke 21:36 and 1 Thessalonians 5:4 are analyzed together, we find that the escape (Ekpheugo) of the righteous is placed in juxtaposition with the wicked not being able to escape (Ekpheugo). In other words, at the end of the tribulation, the wicked will not escape God’s judgment (Rom. 2:3), but the righteous will escape. The word escape, then, becomes a conceptual issue between two opposing groups—the righteous and the wicked—within the same time frame. Therefore, the escape of the righteous is at the end of the tribulation—when the wicked are denied escape.

(3) Dispensationalists have argued that if the Church goes through the tribulation, the Church will also be a recipient of the “Seven Last Plagues.” 1 Thessalonians 5:9 says, “God has not appointed us to wrath.” The popular teaching, today, precludes the possibility that God can pour out the seven plagues without them touching the Church. But this modern day idealism overlooks the way in which God has protected his people in history. A good example of how God can protect his people in the world while punishing the unrighteous is described in Exodus. The following list of scriptures is the order of the plagues in Egypt:

(1) Exodus 7:16 – 25: The waters were turned into blood.(2) Exodus 8:1 – 7: Frogs filled Egypt.(3) Exodus 8: 16 – 19: Lice filled Egypt.(4) Exodus 8:20 – 22: Flies filled Egypt.

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(5) Exodus 9:1 – 7: Cattle was destroyed in Egypt.(6) Exodus 9:8 – 12: Egyptians were covered in boils.(7) Exodus 9:22 – 25: Hail mingled with fire fell on Egypt.(8) Exodus 10:12 – 15: Locusts filled Egypt.(9) Exodus 10:21 – 23: Darkness covered Egypt.(10) Exodus chapters’ 11 and 12: First born of Egypt killed.(11) Exodus 14: Egyptians destroyed in Red Sea.(12) Exodus 15: Israelites sing Song of Moses

Note: There were 10 plagues that fell on Egypt. The first three plagues affected both Egypt and the Land of Goshen. From the fourth plague up to the tenth, only the Egyptians suffered from the plagues. Said another way, the Israelites were protected from the seven last plagues on Egypt. The happenings of Egypt are a type of what God’s saints will experience in the last days. Pharaoh usurped a position that belonged only to God; he expected unreserved adherence from the Israelites. In much the same way, the Antichrist—right before the end—will expect unreserved adherence from the world. When the first three plagues affected the land of Goshen with the rest of Egypt, this points to the fact that prior to the seven last plagues, Christians will undergo some fire trials. However, when God punished Egypt with the seven last plagues, the Israelites were not the focal point of the plagues. When the Egyptians were covered in boils, the Israelites were not. When death came to the first born of Egypt, the Israelites had been protected by the lamb’s blood on their doorposts. Finally, Israel escaped Egypt through the Red Sea towards the Promised Land. When Israel escaped Egypt, they sang a song, “The Song of Moses.” The Israelites were not removed out of Egypt before the tribulation; they were removed after the tribulation. The final days of earths’ history will be similar. Christians will go through the tribulation in worldwide Egypt, but we will not be the objects of the seven last plagues. We will have the seal of God, and God’s wrath will pass over us. At the end of the tribulation, we will exit the sky to go to the heavenly promise land. We too will sing a song, “The Song Of Moses and the Lamb,” because our experience will have been similar to Israel of old.

Israel goes through tribulation Church goes through tribulation

Plagues fall on Egypt Plagues fall on World

Object of plagues: Object of plagues:

Egypt Worshippers of Beast

God protects: God protects:

Israel ( Lambs Blood ) Church ( Seal of God )

Israel supernaturally leaves Church supernaturally leaves

Egypt through Red Sea world through sky

Exodus 7 - 14 Revelation 16

Israel sings Song of Moses

Exodus 15

Church sings Song of Moses

and the Lamb

Revelation 15

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Why do the circumstances of the future, as it pertains to the Church and tribulation, look very similar to what happened to ancient Israel? Israel’s history in Egypt serves as an example of what is to come at the end of the world. 1 Corinthians 10:11 says: “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.”

(4) Concerning 2 Thessalonians 2:7, Scofield teaches: “The restrainer is a person ‘he,’ and since a ‘mystery’ always implies a supernatural element (Mt. 13:11, note), this Person can be no other than the Holy Spirit in the Church, to be ‘taken out of the way.’”(Scofield Reference Bible, Ft. notes on 2 Thess. 2, 1272). There are two immediate problems with this interpretation: (1) Scofield applies the term “mystery” to the Holy Spirit. The term “mystery” is applied to lawlessness, not the Holy Spirit. (2) If the Holy Spirit is withdrawn from the earth, how can the “Great Multitude” of Gentile believers receive conversion in the tribulation, as Scofield teaches in his footnotes on Revelation 7? It is utterly impossible to be converted to God without the Holy Spirit. The dispensational interpretation of Revelation cannot allow a removal of the Holy Spirit, for that creates problems in their interpretation of the great multitude in the tribulation. We do not disagree that the Holy Spirit is going to be withdrawn from the world in a tribulation that is coming. We disagree that a removal of the Holy Sprit from the lost world requires the removal of the Church from the world. God will remove His Spirit from the world without removing His Spirit from the Church. 2 Thessalonians 2:7 does not teach that the Church is the restrainer of the Antichrist. (Anti: Gr. “In place of” “Instead of”)

Antichrist is any one or any organization that usurps the position of Christ. “Anti” does not exclusively mean “against” in the New Testament. Antichrist is not going to be an atheistic tyrant. He, in essence, will be very much apart of Christendom. 1 John 2:18, 19 reveal:

Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be manifest that they were not all of us (or apart of us).

Antichrist has and will exist in Christendom usurping Christ’s position. This is an issue that is covered further in this course (see chapters’ 5, 6). For now the point is clear: If, according to John, the Antichrist will come from within the Church, then the Church is very much involved with the appearing of the Antichrist. The one who is “taken out of the way” or the restrainer of the dark days of the coming tribulation represents the four angels who hold the four winds of calamity and destruction. Compare Jeremiah 25:30 – 33 with Revelation 7:1 – 3. God is holding back the time of great trouble until his people are forever sealed in the work of redemption. Once God’s people are forever sealed with the Holy Spirit, the Holy Spirit will be taken from all those who have rejected His grace. Eventually God is going to remove His protection from the world; He will only protect those who have been sealed with the Holy Spirit of Promise (Eph. 1:13; 4:30). There is another interpretation for the restrainer, which will be covered further in this course when we deal with Daniel 7 (see Chapters’ 5 and 6).

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Closing Statements

We have emphasized the importance of looking at “the reality of the definition of what is actually being said in the scriptures.” We must, at all costs, avoid inductively placing into the Scriptures…ideas, which cannot be deducted from the Scriptures. We have seen that this is an ongoing problem in Christendom. Modern theologians and Bible teachers—so called—have become masters at articulating fallacies through the use of deceitful chicanery. They masterfully induce unbiblical ideas into the scriptures by the use of sophisticated phraseology to divert the minds of people to their feigned scholasticism; thus, many are deceived and led away from the simplicity that is in Christ—found in the scriptures. Mythical inductions—based on non-biblical predilections—is the problem with the pretribulation rapture. The pretribulation dispensational system is nothing more than a convolution of man made ideology with some Biblical reference. This theological system is one that applies forced exegesis on the scriptures by means of inducing mythical concepts. Many consider it heresy to speak against this system as being a false and subversive theology. The teachers of popular theology should ask themselves the questions: Should they continue to rest on the laurels of a work that has done nothing more than confuse Christendom, or should they repudiate this false system and accept the inevitable derogation from fallen Christendom? There are too many teachers in Christendom who love their image and career rather than the word of truth. We ask people to please follow the word of God, not men.

In closing this chapter, it becomes glaringly clear that the “rapture construct” of dispensationalism is not upheld in the Bible. Popular dispensationalists speak of the lack of Biblical evidence that works against post-tribulationalists or any theology that places the rapture just prior to the millennium. Such arguments become tiring to reason when one actually and honestly reads the Bible. What is extremely sad about this whole situation is that we need not compare the Historical method of interpreting Christ’s second coming as a weapon against pretribulationalism; we only need to compare pretribulationalism to itself to see the system collapse. Gundry emphasizes the matter of pretribulationism factually where he describes his thesis:

(1) Direct, unquestioned statements of Scripture that Jesus Christ will return after the tribulation and that the first resurrection will ocurr after the tribulation, coupled with the absence of statements placing similar events before the tribulation, make it natural to place the rapture of the Church after the tribulation; (2) the theological and exegetical grounds for pretribulationalism rest on insufficient evidence, non sequitor reasoning, and faulty exegesis; (3) positive indications of a postribulational rapture arise out of a proper exegesis of relevant Scripture passages and derive support from the history of the doctrine. [The Church and the Tribulation, p. 10]

We have seen with clarity the fact that there is no secret rapture in the Bible; neither is the rapture an event that takes place seven years before the glorious appearing of Christ. The Bible does not divide the rapture from the glorious appearing; they are one event at the end of time—just prior to the 1,000-year millennium.

One of the big problems for dispensationalists is their insistence that the millennium must take place here on earth. To dispensationalists, it seems highly unlikely

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that Jesus will rapture the Church at the end of the tribulation just to immediately set back down on the Mt. of Olives (Zech. 14:1 – 4). That is a reasonable concern. However, the Bible does not teach that this planet will be occupied during the 1,000 years. The Bible teaches that the saints of all ages will be resurrected with the faithful saints who are alive at Christ’s second coming; and together, they will leave the atmosphere with Christ in the clouds of Glory to be with Jesus for 1,000 years. After the 1,000 years, the saints will return to earth with Christ to set the New Jerusalem on the Mt. of Olives (Zech. 14:4). We must emphasize that the second coming of Christ is one event prior to the millennium. Jesus said that He would come a second time, not two times prior to the millennium.

The incongruities of the dispensational construct for pretribulationism prove that this system is an arbitrary construct that works against the unity of the scriptures. When we compare all the scriptures on the second coming without predetermined ideas of fabricated inductions, inductions which are not rightly based on deduction, we find that the Bible naturally places Christ’s second coming at the end of the tribulation. We acknowledge that inductions are true, if other scriptures of similar conceptual background supply the element of induction. However, with the dispensational system there is far too much mythical induction. The dispensational conjecture, as demonstrated in its construct, shows that dispensationalists do not interpret scripture on the basis of the “reality of the definition of what is actually being said.”

Dispensationalists have stretched themselves thin on a limb to support the distinction between Israel and the Church. (This is an issue that is thoroughly covered in both chapters’ three and four.) Though we are not going to expound on this topic here, we want to mention it, because it is the main cause of the problems that we are seeing. The emphasis of a restored theocracy for Israel and the distinction between Israel and the Church is the primary meaning of dispensationalism—conceptually speaking. This, as a predetermined theological premise, has led into the grotesque monstrosities that we have begun to study in this chapter. We are going to see, unequivocally, that the whole dispensational procedure is a multifarious construct based on a false premise of racial supremacy. This is one of the main reasons why we emphasized—at the beginning of this chapter—that it is pointless for “off shoots” of this system to think that they can continue to work with modified versions of this system. The problems which the “off shoots” have discovered are only the “tip of the ice burg” within the monstrosity of deception that is inherent in dispensationalism; these dispensational deceptions will be revealed in this course. The problem is that the foundation of this system is false, and “off shoots” may come to some light; but inevitably, they will continue to operate on premises, which can never bring about factual conclusions in its totality.

We ask the reader to consider this whole course before passing judgment. I myself, at one time, believed in the theories that we are proving as un-factual—in light of the true message of scripture. We are living in serious times and the last days. We need not give our loyalty to theological systems that possess no tenacity in the word of God. If the pre-tribulation system of interpreting the second coming of Christ can be totally removed from the equation of factualness, then we must ask how much more of this system is faulty. I will end this chapter by asking the reader to analyze the following website: Dave MacPherson | Study Archive | The Preterist Archive . Dave MacPherson is an excellent authority on the origins of the dispensational secret rapture.

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http://www.preteristarchive.com/StudyArchive/m/macpherson-dave.html


Works Cited For Chapter 1

Bakker, Jim Prosperity And The Coming Apocalypse (Nashville, Tennessee: Thomas Nelson Publishers, 1998)

Scofield, Cyrus I. The Scofield Reference Bible (New York: Oxford University Press, 1909, 1917 )

Gundry, Robert H. The Church and the Tribulation (Grand Rapids, Mich.: Zondervan, 1973)

Hagee, John. Beginning Of The End (Nashville . Atlanta . London . Vancouver: Thomas Nelson Pub., 1996)

Larkin, Clarence The Book Of Revelation (Philadelphia, Pa: Erwin W. Moyer Co., 1919)

Ladd, George Eldon. The Blessed Hope (Grand Rapids, Mich.: WM. B. EERDMANS Pub. Co., 1956)

Ladd, George Eldon. The Last Things (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1978)

Lahaye, Tim. Revelation Illustrated And Made Plain. Revised Ed. (Grand Rapids, Mich.: Zondervan, 1975)

Mathison, Keith A. Dispensationalsim: Rightly Dividing the People of God (Phillipsburg, New Jersey: Presbyterian and Reformed Pub. Co., 1995)

Mauro, Philip The Gospel of the Kingdom: With An Examination Of Modern Dispensationalism ( 120 Tremont St., Boston: Hamilton Brothers, 1928 )

Pentecost, J. Dwight. Things To Come (Grand Rapids, Mich.: Zondervan: Dunham, 1958)

Walvoord, John F. Major Bible Prophecies (Grand Rapids, Mich.: Zondervan Pub. House, 1991)

Go to Prophetic Toolchest Chapter 2

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http://hearingthetruth.org/chapter2.pdf

Spiritual

Chapter1 christ s second coming