Pros And Cons Of Pre Tribulation
The Essential Arguments of the Pre-Tribulation Rapture
Following are 25 salient apologetics for the Pre-Tribulation Rapture position. While only a few of these are powerful enough to sway the argument in and of themselves, these arguments taken in their entirety present an overwhelming body of reason that is not easily (and certainly not logically) contraverted. Although there still remain a few problem passages which are not interpreted easily, it must be remembered that proper hermeneutics neither builds a doctrine on isolated scriptures, nor discards truth taught clearly based on these same isolated scriptures.
1. The literal method of biblical interpretation
All other methods must spiritualize either the entire tribulation period into historical events, or must at the very least spiritualize the specific prophecies of the first 3 ½ years of the tribulation to make room for the rapture at some period during the tribulation.
2. The nature of the seventieth week
Wrath Revelation 6:16-17, 11; 18, 14:19, 15:1,7, 16:1,19 1 Thessalonians 1:9-10, 5:9, Zephaniah 1:15, 18
Judgement Revelation 14:7, 15:4, 16:5-7, 19:2
Indignation Isaiah 26:20-21, 34:1-3
Punishment Isaiah 24:20-21
Hour of Trial Revelation 3:10
Hour of Trouble Jeremiah 30:7
Destruction Joel 1:15
Darkness Joel …show more content…
2:2, Zephaniah 1:14-18, Amos 5:18
All of the above scriptures speak to the tribulation in it's entirety, not just the "great tribulation", or the last 3 ½ years.
3. The scope of the seventieth week
The Time of Jacob's Trouble Jeremiah 30:7
Wrath poured out on the whole earth Revelation 3:10, Isaiah 34:2, 24:1-21
Daniel's prophecy states that seventy weeks are determined on YOUR people. The first 69 weeks occurred before the church was even in existence. The church is pointed out as a mystery (Ephesians 3:1-6, Colossians 1:25-27), and as such was hidden in the Old Testament, and could not have been the focus of any Old Testament prophecies. Since the church could have no part of the first 69 weeks of Daniel's prophecy, there is ample reason to understand that it could have no part of the final week either. This week is reserved for the culmination of god's program with Israel.
4. The purpose of the seventieth week
a. An hour of testing (wrathful judgement) for those that dwell upon the earth. Revelation 3:10 The Greek word for "dwell" in this passage is katoikeo, which has a strong message of a permanent abode. A Christian could be residing on the earth (oikeo), or even sojourning on the earth (paroikeo), but he would never katoikeo on the earth. This is also the term that is used of the Holy Spirit taking up permanent residence in our heart in Ephesians 3:17.
b. A preparation of Israel for the coming of her King
Malachi 4:5-6 prophesies the coming of the prophet Elijah to prepare the way of the Lord before the "great and terrible day of the Lord". This ministry is typified by the ministry of John the Baptist verified at the word of Jesus in Matthew 11:14-15. This is a ministry that is inappropriate to the church. (See Ephesians 5:25-27)
5. The unity of the seventieth week
Although the seventieth week of Daniel is clearly divided into two portions for the purpose of chronology of events; Daniel 9, Matthew 24, and Revelation 13, give us no leeway to divide this week for any other purpose. Nowhere in scripture is the seventieth week presented in any light other than unity in nature, character, and purpose.
6. The relationship of the church to Christ
a. The Church is the body of which Christ is the head Ephesians 1:22, 5:23, Colossians 1:18
b. The Church is the bride, of which He is the bridegroom 1 Corinthians 11:2, Ephesians 5:23
c. The Church is the object of His love Ephesians 5:25
d. The Church is the branch of which He is the root and stem John 15:5
e. The Church is the building of which He is the foundation and cornerstone 1 Corinthians 3:9, Ephesians 2:19-22
Therefore, observing that the church has been brought into a oneness with Christ, and cannot by it's very nature be separated from Him, it cannot enter into Daniel's 70th week; for to do so would subject it to the same wrath and judgement which is to be meted out to those whose home is the earth. Since it is seen that the Church has been perfected by the sacrificial work of Christ and the sanctifying work of the Holy Spirit, and that it has been delivered from all judgement (Romans 8:1, John 5:24, 1 John 4:17), it's presence under the wrathful hand of god is impossible.
7. The concept of the church as a mystery
The Church is manifestly an interruption in God's program for Israel, which was not revealed until Israel rejected their Messiah during His incarnation. (Ephesians 3:1-7, Romans 16:25-27, Colossians 1:26-29). It logically follows that this "mystery program" must first be brought to conclusion before God can resume His program with Israel.
8. The distinction between Israel and the church
Lewis Chafer, in his book "Systematic Theology", sets forth twenty four contrasts between Israel and the church which show conclusively that these two groups can not be united into one, but that they must be distinguished as two separate entities with whom god is dealing in a special program.
These distinctions, when seen as a whole, make it impossible to identify the two in one program, which is necessary to do if the church goes through the seventieth week.
9. The doctrine of imminence
a. The signs of the times which were given as events that would be seen as immediately preceding the second coming of Christ were given to the nation of Israel, so that the nation might be living in expectancy when the time of His coming should draw near. Although Israel could not know the day or the hour, they certainly could know the "season".
b. To the church, no such signs were given. To the contrary, the church was admonished to live in the light of His imminent return and their immediate translation into His presence. John 14:2-3, Acts 1:11, 1 Corinthians 15:51-52, Philippians 3:20, Colossians 3:4, 1 Thessalonians 1:10, 1 Timothy 6:14, James 5:8, 1 Peter 3:3-4.
c. Believers in the church age are told to look for the Lord Himself, not for signs of the times. 1 Thessalonians 5:6, Titus 2:13, Revelation 3:3
There are some that charge that the doctrine of imminence is a relatively new understanding that found its beginnings with Darby. This charge is quickly dismissed when compared to two studies. First, close examination of the Pauline and general epistles lead one to the inescapable conclusion that the first century church was decidedly looking for the imminent return of Jesus. This is most blatantly apparent in the purpose and logic of Paul's first letter to the Thessalonians. Second, when studying the writings of the church leaders from the first three centuries, they almost unanimously speak of the imminent return of their Lord.
10. The work of the restrainer in 2 Thessalonians 2
The Thessalonians believers had been made afraid through false teaching that the rapture might have already taken place, and that they were already in the Day of the Lord. Paul wrote this epistle in order make it clear that this was not only not so, but was also clearly impossible. Paul stated that three things must happen before the Day of the Lord is to come upon the earth.
a. There must first be a departure (apostasia). This term has most often been translated as referring to a falling away from faith, and this is probably a correct rendering of this sentence. It is interesting to note however that this statement could easily be understood as simply a departure (vis. The rapture). This could be accepted in both meanings, as we see numerous times in Paul's writings that he frequently uses double entendre to enhance meaning.
b. The man of sin must be revealed. Paul states that the "secret power of lawlessness is already at work". The lawless system that is to culminate in the person of the antichrist was manifesting itself even in that day, but it was being held back by the restrainer. This restrainer will continue this ministry until he is "taken out of the way"; at which point Satan's program will be revealed fully.
c. The restrainer will be taken out of the way. Although it is true that the church is the salt and light of the world, and that the church holds a portion of this restraining ministry; it is only through the indwelling of the Holy Spirit that this power is effective. The Holy Spirit's ministry to the world was discussed in depth by our Lord the evening before he died. The one most pronounced difference between the church age and any other time in God's history, is that now and only now does God indwell man. It is this "mystery" that has served to restrain evil, and it is the absence of this "mystery" that will allow evil to fully bloom. The Holy Spirit will not leave the earth when the church is raptured, but His indwelling power in God's people will.
11. The necessity of an interval
It is necessary that there be an interval between the rapture of the church and their return with him at the end of the tribulation period. This is necessary due to several things that must transpire during that time.
a. The church will have been examined as to its stewardship, and will have received its rewards prior to the coming of Christ at the end of the tribulation. 2 Corinthians 5:9, 1 Corinthians 3:11-16, Revelation 4:4, 19:8, 14.
b. The church is to presented as a gift from the Son to the Father. Ephesians 5:25-27, Jude 24
c. The union between Christ and His church has already been consummated prior to the Second Coming, (Revelation 19:7-9) and the King is often seen in the role of the Bridegroom at His coming (Matthew 25:1-13, 22:1-14, Luke 12:35-41) indicating that the marriage has already taken place.
12. The distinction between the rapture and the second advent
a. The rapture entails the removal of all believers, while the Second Advent entails the appearing of the Son.
b. The rapture sees the saints caught up in the air, while in the Second Advent He returns to the earth.
c. In the rapture Christ comes to claim His bride, while in the Second Advent He returns with His bride.
d. The rapture results in the removal of the true church and the inception of the tribulation, while the Second Advent results in the establishment of the millennial kingdom.
e. The rapture is imminent, while the Second Advent is preceded by a multitude of signs.
f. The rapture brings a message of comfort, while the Second Advent is accompanied by a message of judgement.
g. The rapture is related to the program for the church, while the Second Advent is related to the program for Israel and the world.
h. The rapture is a mystery, while the Second Advent is prophesied in both testaments.
i. At the rapture, believers are judges, while at the Second Advent, Israel and the world is judged.
j. The rapture leaves creation unchanged, while the second advent entails the change in creation
k. At the rapture Israel's covenants are yet unfulfilled, while at the Second Advent, her covenants are fulfilled.
l. The rapture takes place before the day of wrath, while the Second Advent follows it.
m. The rapture is for believers only, while the Second Advent effects all men.
n. The expectation of the church in regard to the rapture is "The Lord is at hand", while the expectation of Israel in regard to the Second Advent is "The Kingdom is at hand".
o. The expectation of the church at the rapture is to be taken into the Lord's presence, while the expectation of Israel at the Second Advent is to be taken into the Kingdom.
13. The twenty-four elders
The twenty-four elders seen in Revelation 4 are necessarily resurrected redeemed men representing the church due to:
Their position around the throne Revelation 3:21, John 17:24, 1 Thessalonians 4:17
The number of the elders. Twenty-four is the number of the choruses into which the Levitical Priesthood was divided; and of all groups of the redeemed, only the church is priesthood.
The testimony of the enthroned elders is the testimony of the church Revelation 5:9-10
Eldership is a representative office
Inasmuch as Israel is not resurrected until the end of the seventieth week, nor judged or rewarded until the Second Advent of the Lord, these twenty-four elders must be representatives of the saints of this present age. Since they are seen to be resurrected, in heaven, judged, rewarded, and enthroned at the beginning of the seventieth week, it is easily concluded that the church must have been raptured prior to he beginning of the seventieth week.
14. The problem behind 1 Thessalonians 4:13-18
The misunderstanding that prompted Paul's writing of this particular passage involved certain believers in the Thessalonian church who were concerned that their brethren that had died would miss the blessing of the rapture. Clearly, they believed that the rapture would occur before the judgement of the tribulation. Otherwise, they might have had occasion to rejoice that their departed brethren had missed the trial and suffering. Paul, however, addressed their opposite fear that they would miss the blessing by explaining in more detail that the dead in Christ would indeed be resurrected in the rapture of the church.
15. The announcement of peace and safety
1 Thessalonians 5:3 states that the Day of the Lord will come during a time of perceived peace and safety and this would be the state of affairs when the church is raptured. This false sense of security will lull many into a state of lethargy in relation to this day so that the Day of the Lord will come as a thief. The description of any particular time during the tribulation period could never be "peace and safety.
16. The relation of the church to the government
In the New Testament the church is instructed to pray for governmental authorities because they are God appointed. (1 Timothy 2:1-4) The church is also instructed to subject themselves to the authorities of government because they are God's representatives to carry out His will. (1 Peter 2:13-16, Titus 3:1, Romans 13:1-7) According to Revelation 13:4, the government during the tribulation is controlled by Satan and is carrying out his will and purpose. The church existing under such a government would serve as cross-purposes to God's specific commands to the church in regards to governments.
17. The silence concerning the tribulation in the Epistles
The Epistles of James, 1 Peter, and 1 Thessalonians were written in large part due to impending persecution. Many passages, including John 15:18-25, 16:1-4, 1 Peter 2:19-25, 4:12, James 1:2-4, 5:10-11, 2 Thessalonians 1:4-10, 2 Timothy 3:10-14, 4:5, were written to give revelation concerning the persecution, give the reasons for it, and give help, assistance and encouragement so that the believers might endure it. Conspicuous in its absence is any mention of the church during the tribulation in any epistle. No direction is given for this specific situation as is given for all manner of other specific situation, both in practice and in preparation. The only conclusion possible is that the writers of the epistles did not write about it because the church would not be experiencing it.
18. The message of the two witnesses
The description of the two witnesses suggests that their message is one of judgement, repentance, and preparation for the coming King (the same as John the Baptist's message). This is not the message of the church, which is only given the task of witnessing to God's grace.
19. The destiny of the church
The destiny of the church is heavenly, and all of her promises and expectations are heavenly in character. Those saved during the tribulation period have an earthly kingdom inheritance according to Matthew 25:34. All those saved before the rapture must by definition be part of Christ's body, the church. There must be therefore a distinction between those saved to the body and those saved to the kingdom. The church age is therefore closed, and the church has departed for their inheritance.
20. The message to Laodicea
The church at Laodicea, to which Jesus sends a message in Revelation 3:14-22, is pictured as a church so full of lukewarmness and insipidity, that Christ threatens to spit them out of his mouth. This action clearly denotes a total rejection and separation by the savior from this church. As this church is pictured as the type of the last church chronologically in the church age, one of the following two scenarios must be true of it.
a. This is an apathetic church of true believers, which enters the tribulation in an understanding of eschatology that does not include a pre-tribulation rapture. The major problems with this scenario are two fold. As persecution will be the lot of believers during the tribulation, one cannot see how this church could remain lukewarm. One certainty through scripture and through history is the surety with which persecution always increases the devotion and fervor of true believers. It seems impossible for this church to remain lukewarm under such conditions. The other issue is that rejection by Christ of true believers is antithetic to what all other scripture teaches as the absolute security of the believer.
b. Based on the above scenario, it is apparent that the makeup of the Laodicean church is one of mostly false professing people. It is understood then that Christ's vomiting them out of His mouth is his total rejection of them when he comes to take His true children home with Him at the time of the rapture.
21. The sealed 144,000 from Israel
As long as the church is on the earth there can be none saved to a special Jewish relationship.
All who are saved must be saved to a position in the body of Christ as indicated in Colossians 1:26-29, Ephesians 2:14-22, 3:1-7. During the seventieth week, the church must be absent, for out of the saved remnant in Israel God seals 144,000 Jews, 12,000 from each tribe according to Revelation 7:14. The fact that God is again dealing with Israel in this national relationship, setting them apart to national identities, and sending them as special representatives to the nations in place of the witness of the church, indicates that the church must no longer be on
earth.
22. The great object of satanic attack
According to Revelation 12, the object of satanic attack during the tribulation period is "the woman" who produced a child. Since this child is born "to rule all nations with a rod of iron:" (Rev 12:5), it can only refer to Christ, the one whose right it is to rule. (Psalm 2:9) The woman from whom Christ came can only be Israel, hence Satan's attack is focused on the nation of Israel. At the time that Satan is cast out of heaven (Rev 12:12) he goes forth with great wrath because he knows that he has but a short time (Rev 12:12). The church must not be present on the earth at this time, because as the "body of Christ" and the "bride of Christ", it would certainly be the focused object of Satan's attack as it has been throughout the age (Ephesians 6:12) if it were present. Only the absence of the true church can explain Satan's attack on Israel rather than on the church.
23. The apostasy of the period
The complete apostasy of the period on the part of the professing church prevents the church from being in the world. The only organized church ever mentioned in the tribulation period is the Jezebel system (Revelation 2:22) and the harlot system (Revelation 17,18). If the true church were on the earth, since it is not mentioned apart from the apostate system, it must then be a part of this apostasy. Such a conclusion is impossible, since the believing witnesses, converted during this time, are specifically said to have kept themselves from defilement by this apostate system. Since the church is not mentioned as also having kept herself from this system it must be concluded that the church is not there.
24. The promises to the true church
a. If Revelation 3:10 had been written "kago ter se en hora peirasmos", it could logically be argued that this was a promise to deliver us through the hour of trial. But as the prepositional article is "ek", not "en" in this sentence, coupled with the deliberate syntax of placing this article before the word for hour, this becomes a blatant statement that we will not be present for this hour, but God will have separated us from it. Post and mid tribulationists often try to explain away this passage by stating that it could be interpreted as stating that god would protect us from the trial; or that god is able to keep us through the tribulation. Although it is true that God can keep and sanctify His children through any circumstances (Philippians 1:6), the sentence in Revelation 3:10 seems to be so carefully constructed in the original language so as to leave no doubt as to its true meaning. God will remove us from contact with that hour.
b. In 1 Thessalonians 5:9, scripture says, "God has not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ." The contrast in this passage is between light and darkness, between wrath and salvation from that wrath. I Thessalonians 5:2 indicates that this wrath and darkness is that of the Day of the Lord. A comparison of this passage with Joel 2:2, Zephaniah 1:14-18, Amos 5:18 will describe the darkness mentioned here as the darkness of the seventieth week. A comparison with Revelation 6:17, 11:18, 14:10, 19, 15:1-7,16:1, 19 will describe the wrath of the Day of the Lord. Paul clearly teaches in verse 9 that our expectation and appointment is not to wrath and darkness, but rather to salvation, and verse 10 indicates the method of that salvation, namely, to "live together with Him".
c. 1 Thessalonians 1:9-10 Again Paul clearly indicates that our expectation is not wrath, but the revelation of his son from heaven." This could not be unless the Son was revealed before the wrath of the seventieth week falls on the earth.
25. The agreement of typology While argument from analogy is weak in itself, yet if a teaching is contrary to all typology, it cannot be a true interpretation. Scripture abounds with types that teach that those who walk by faith were delivered from the visitation of judgement which overtook the unbelieving. This is not to say that they escaped all trials and suffering, which is most apparently not true. But God's delivering of his people out of situations prior to the falling of His wrath always accompanied specific judgement from God on unbelievers. This is seen in the lives of Noah, Rahab, and Lot as well as many others. This is simply a righteous outpouring of the character of God. In Genesis 18:25, God does not rebuke Abraham for making the following appeal, but rather takes action that would indicate that Abraham's appeal described the reality of how God deals with men. "Far be it from you to do such a thingto kill the righteous with the wicked, treating the righteous and the wicked alike. Far be it from you! Will not the Judge of all the earth do right?" In Genesis 19:22, as the angel sought to hasten Lot's departure from Sodom he said to Lot "But flee there quickly, because I cannot do anything until you reach it."
Following are 25 salient apologetics for the Pre-Tribulation Rapture position. While only a few of these are powerful enough to sway the argument in and of themselves, these arguments taken in their entirety present an overwhelming body of reason that is not easily (and certainly not logically) contraverted. Although there still remain a few problem passages which are not interpreted easily, it must be remembered that proper hermeneutics neither builds a doctrine on isolated scriptures, nor discards truth taught clearly based on these same isolated scriptures.
1. The literal method of biblical interpretation
All other methods must spiritualize either the entire tribulation period into historical events, or must at the very least spiritualize the specific prophecies of the first 3 ½ years of the tribulation to make room for the rapture at some period during the tribulation.
2. The nature of the seventieth week
Wrath Revelation 6:16-17, 11; 18, 14:19, 15:1,7, 16:1,19 1 Thessalonians 1:9-10, 5:9, Zephaniah 1:15, 18
Judgement Revelation 14:7, 15:4, 16:5-7, 19:2
Indignation Isaiah 26:20-21, 34:1-3
Punishment Isaiah 24:20-21
Hour of Trial Revelation 3:10
Hour of Trouble Jeremiah 30:7
Destruction Joel 1:15
Darkness Joel …show more content…
2:2, Zephaniah 1:14-18, Amos 5:18
All of the above scriptures speak to the tribulation in it's entirety, not just the "great tribulation", or the last 3 ½ years.
3. The scope of the seventieth week
The Time of Jacob's Trouble Jeremiah 30:7
Wrath poured out on the whole earth Revelation 3:10, Isaiah 34:2, 24:1-21
Daniel's prophecy states that seventy weeks are determined on YOUR people. The first 69 weeks occurred before the church was even in existence. The church is pointed out as a mystery (Ephesians 3:1-6, Colossians 1:25-27), and as such was hidden in the Old Testament, and could not have been the focus of any Old Testament prophecies. Since the church could have no part of the first 69 weeks of Daniel's prophecy, there is ample reason to understand that it could have no part of the final week either. This week is reserved for the culmination of god's program with Israel.
4. The purpose of the seventieth week
a. An hour of testing (wrathful judgement) for those that dwell upon the earth. Revelation 3:10 The Greek word for "dwell" in this passage is katoikeo, which has a strong message of a permanent abode. A Christian could be residing on the earth (oikeo), or even sojourning on the earth (paroikeo), but he would never katoikeo on the earth. This is also the term that is used of the Holy Spirit taking up permanent residence in our heart in Ephesians 3:17.
b. A preparation of Israel for the coming of her King
Malachi 4:5-6 prophesies the coming of the prophet Elijah to prepare the way of the Lord before the "great and terrible day of the Lord". This ministry is typified by the ministry of John the Baptist verified at the word of Jesus in Matthew 11:14-15. This is a ministry that is inappropriate to the church. (See Ephesians 5:25-27)
5. The unity of the seventieth week
Although the seventieth week of Daniel is clearly divided into two portions for the purpose of chronology of events; Daniel 9, Matthew 24, and Revelation 13, give us no leeway to divide this week for any other purpose. Nowhere in scripture is the seventieth week presented in any light other than unity in nature, character, and purpose.
6. The relationship of the church to Christ
a. The Church is the body of which Christ is the head Ephesians 1:22, 5:23, Colossians 1:18
b. The Church is the bride, of which He is the bridegroom 1 Corinthians 11:2, Ephesians 5:23
c. The Church is the object of His love Ephesians 5:25
d. The Church is the branch of which He is the root and stem John 15:5
e. The Church is the building of which He is the foundation and cornerstone 1 Corinthians 3:9, Ephesians 2:19-22
Therefore, observing that the church has been brought into a oneness with Christ, and cannot by it's very nature be separated from Him, it cannot enter into Daniel's 70th week; for to do so would subject it to the same wrath and judgement which is to be meted out to those whose home is the earth. Since it is seen that the Church has been perfected by the sacrificial work of Christ and the sanctifying work of the Holy Spirit, and that it has been delivered from all judgement (Romans 8:1, John 5:24, 1 John 4:17), it's presence under the wrathful hand of god is impossible.
7. The concept of the church as a mystery
The Church is manifestly an interruption in God's program for Israel, which was not revealed until Israel rejected their Messiah during His incarnation. (Ephesians 3:1-7, Romans 16:25-27, Colossians 1:26-29). It logically follows that this "mystery program" must first be brought to conclusion before God can resume His program with Israel.
8. The distinction between Israel and the church
Lewis Chafer, in his book "Systematic Theology", sets forth twenty four contrasts between Israel and the church which show conclusively that these two groups can not be united into one, but that they must be distinguished as two separate entities with whom god is dealing in a special program.
These distinctions, when seen as a whole, make it impossible to identify the two in one program, which is necessary to do if the church goes through the seventieth week.
9. The doctrine of imminence
a. The signs of the times which were given as events that would be seen as immediately preceding the second coming of Christ were given to the nation of Israel, so that the nation might be living in expectancy when the time of His coming should draw near. Although Israel could not know the day or the hour, they certainly could know the "season".
b. To the church, no such signs were given. To the contrary, the church was admonished to live in the light of His imminent return and their immediate translation into His presence. John 14:2-3, Acts 1:11, 1 Corinthians 15:51-52, Philippians 3:20, Colossians 3:4, 1 Thessalonians 1:10, 1 Timothy 6:14, James 5:8, 1 Peter 3:3-4.
c. Believers in the church age are told to look for the Lord Himself, not for signs of the times. 1 Thessalonians 5:6, Titus 2:13, Revelation 3:3
There are some that charge that the doctrine of imminence is a relatively new understanding that found its beginnings with Darby. This charge is quickly dismissed when compared to two studies. First, close examination of the Pauline and general epistles lead one to the inescapable conclusion that the first century church was decidedly looking for the imminent return of Jesus. This is most blatantly apparent in the purpose and logic of Paul's first letter to the Thessalonians. Second, when studying the writings of the church leaders from the first three centuries, they almost unanimously speak of the imminent return of their Lord.
10. The work of the restrainer in 2 Thessalonians 2
The Thessalonians believers had been made afraid through false teaching that the rapture might have already taken place, and that they were already in the Day of the Lord. Paul wrote this epistle in order make it clear that this was not only not so, but was also clearly impossible. Paul stated that three things must happen before the Day of the Lord is to come upon the earth.
a. There must first be a departure (apostasia). This term has most often been translated as referring to a falling away from faith, and this is probably a correct rendering of this sentence. It is interesting to note however that this statement could easily be understood as simply a departure (vis. The rapture). This could be accepted in both meanings, as we see numerous times in Paul's writings that he frequently uses double entendre to enhance meaning.
b. The man of sin must be revealed. Paul states that the "secret power of lawlessness is already at work". The lawless system that is to culminate in the person of the antichrist was manifesting itself even in that day, but it was being held back by the restrainer. This restrainer will continue this ministry until he is "taken out of the way"; at which point Satan's program will be revealed fully.
c. The restrainer will be taken out of the way. Although it is true that the church is the salt and light of the world, and that the church holds a portion of this restraining ministry; it is only through the indwelling of the Holy Spirit that this power is effective. The Holy Spirit's ministry to the world was discussed in depth by our Lord the evening before he died. The one most pronounced difference between the church age and any other time in God's history, is that now and only now does God indwell man. It is this "mystery" that has served to restrain evil, and it is the absence of this "mystery" that will allow evil to fully bloom. The Holy Spirit will not leave the earth when the church is raptured, but His indwelling power in God's people will.
11. The necessity of an interval
It is necessary that there be an interval between the rapture of the church and their return with him at the end of the tribulation period. This is necessary due to several things that must transpire during that time.
a. The church will have been examined as to its stewardship, and will have received its rewards prior to the coming of Christ at the end of the tribulation. 2 Corinthians 5:9, 1 Corinthians 3:11-16, Revelation 4:4, 19:8, 14.
b. The church is to presented as a gift from the Son to the Father. Ephesians 5:25-27, Jude 24
c. The union between Christ and His church has already been consummated prior to the Second Coming, (Revelation 19:7-9) and the King is often seen in the role of the Bridegroom at His coming (Matthew 25:1-13, 22:1-14, Luke 12:35-41) indicating that the marriage has already taken place.
12. The distinction between the rapture and the second advent
a. The rapture entails the removal of all believers, while the Second Advent entails the appearing of the Son.
b. The rapture sees the saints caught up in the air, while in the Second Advent He returns to the earth.
c. In the rapture Christ comes to claim His bride, while in the Second Advent He returns with His bride.
d. The rapture results in the removal of the true church and the inception of the tribulation, while the Second Advent results in the establishment of the millennial kingdom.
e. The rapture is imminent, while the Second Advent is preceded by a multitude of signs.
f. The rapture brings a message of comfort, while the Second Advent is accompanied by a message of judgement.
g. The rapture is related to the program for the church, while the Second Advent is related to the program for Israel and the world.
h. The rapture is a mystery, while the Second Advent is prophesied in both testaments.
i. At the rapture, believers are judges, while at the Second Advent, Israel and the world is judged.
j. The rapture leaves creation unchanged, while the second advent entails the change in creation
k. At the rapture Israel's covenants are yet unfulfilled, while at the Second Advent, her covenants are fulfilled.
l. The rapture takes place before the day of wrath, while the Second Advent follows it.
m. The rapture is for believers only, while the Second Advent effects all men.
n. The expectation of the church in regard to the rapture is "The Lord is at hand", while the expectation of Israel in regard to the Second Advent is "The Kingdom is at hand".
o. The expectation of the church at the rapture is to be taken into the Lord's presence, while the expectation of Israel at the Second Advent is to be taken into the Kingdom.
13. The twenty-four elders
The twenty-four elders seen in Revelation 4 are necessarily resurrected redeemed men representing the church due to:
Their position around the throne Revelation 3:21, John 17:24, 1 Thessalonians 4:17
The number of the elders. Twenty-four is the number of the choruses into which the Levitical Priesthood was divided; and of all groups of the redeemed, only the church is priesthood.
The testimony of the enthroned elders is the testimony of the church Revelation 5:9-10
Eldership is a representative office
Inasmuch as Israel is not resurrected until the end of the seventieth week, nor judged or rewarded until the Second Advent of the Lord, these twenty-four elders must be representatives of the saints of this present age. Since they are seen to be resurrected, in heaven, judged, rewarded, and enthroned at the beginning of the seventieth week, it is easily concluded that the church must have been raptured prior to he beginning of the seventieth week.
14. The problem behind 1 Thessalonians 4:13-18
The misunderstanding that prompted Paul's writing of this particular passage involved certain believers in the Thessalonian church who were concerned that their brethren that had died would miss the blessing of the rapture. Clearly, they believed that the rapture would occur before the judgement of the tribulation. Otherwise, they might have had occasion to rejoice that their departed brethren had missed the trial and suffering. Paul, however, addressed their opposite fear that they would miss the blessing by explaining in more detail that the dead in Christ would indeed be resurrected in the rapture of the church.
15. The announcement of peace and safety
1 Thessalonians 5:3 states that the Day of the Lord will come during a time of perceived peace and safety and this would be the state of affairs when the church is raptured. This false sense of security will lull many into a state of lethargy in relation to this day so that the Day of the Lord will come as a thief. The description of any particular time during the tribulation period could never be "peace and safety.
16. The relation of the church to the government
In the New Testament the church is instructed to pray for governmental authorities because they are God appointed. (1 Timothy 2:1-4) The church is also instructed to subject themselves to the authorities of government because they are God's representatives to carry out His will. (1 Peter 2:13-16, Titus 3:1, Romans 13:1-7) According to Revelation 13:4, the government during the tribulation is controlled by Satan and is carrying out his will and purpose. The church existing under such a government would serve as cross-purposes to God's specific commands to the church in regards to governments.
17. The silence concerning the tribulation in the Epistles
The Epistles of James, 1 Peter, and 1 Thessalonians were written in large part due to impending persecution. Many passages, including John 15:18-25, 16:1-4, 1 Peter 2:19-25, 4:12, James 1:2-4, 5:10-11, 2 Thessalonians 1:4-10, 2 Timothy 3:10-14, 4:5, were written to give revelation concerning the persecution, give the reasons for it, and give help, assistance and encouragement so that the believers might endure it. Conspicuous in its absence is any mention of the church during the tribulation in any epistle. No direction is given for this specific situation as is given for all manner of other specific situation, both in practice and in preparation. The only conclusion possible is that the writers of the epistles did not write about it because the church would not be experiencing it.
18. The message of the two witnesses
The description of the two witnesses suggests that their message is one of judgement, repentance, and preparation for the coming King (the same as John the Baptist's message). This is not the message of the church, which is only given the task of witnessing to God's grace.
19. The destiny of the church
The destiny of the church is heavenly, and all of her promises and expectations are heavenly in character. Those saved during the tribulation period have an earthly kingdom inheritance according to Matthew 25:34. All those saved before the rapture must by definition be part of Christ's body, the church. There must be therefore a distinction between those saved to the body and those saved to the kingdom. The church age is therefore closed, and the church has departed for their inheritance.
20. The message to Laodicea
The church at Laodicea, to which Jesus sends a message in Revelation 3:14-22, is pictured as a church so full of lukewarmness and insipidity, that Christ threatens to spit them out of his mouth. This action clearly denotes a total rejection and separation by the savior from this church. As this church is pictured as the type of the last church chronologically in the church age, one of the following two scenarios must be true of it.
a. This is an apathetic church of true believers, which enters the tribulation in an understanding of eschatology that does not include a pre-tribulation rapture. The major problems with this scenario are two fold. As persecution will be the lot of believers during the tribulation, one cannot see how this church could remain lukewarm. One certainty through scripture and through history is the surety with which persecution always increases the devotion and fervor of true believers. It seems impossible for this church to remain lukewarm under such conditions. The other issue is that rejection by Christ of true believers is antithetic to what all other scripture teaches as the absolute security of the believer.
b. Based on the above scenario, it is apparent that the makeup of the Laodicean church is one of mostly false professing people. It is understood then that Christ's vomiting them out of His mouth is his total rejection of them when he comes to take His true children home with Him at the time of the rapture.
21. The sealed 144,000 from Israel
As long as the church is on the earth there can be none saved to a special Jewish relationship.
All who are saved must be saved to a position in the body of Christ as indicated in Colossians 1:26-29, Ephesians 2:14-22, 3:1-7. During the seventieth week, the church must be absent, for out of the saved remnant in Israel God seals 144,000 Jews, 12,000 from each tribe according to Revelation 7:14. The fact that God is again dealing with Israel in this national relationship, setting them apart to national identities, and sending them as special representatives to the nations in place of the witness of the church, indicates that the church must no longer be on
earth.
22. The great object of satanic attack
According to Revelation 12, the object of satanic attack during the tribulation period is "the woman" who produced a child. Since this child is born "to rule all nations with a rod of iron:" (Rev 12:5), it can only refer to Christ, the one whose right it is to rule. (Psalm 2:9) The woman from whom Christ came can only be Israel, hence Satan's attack is focused on the nation of Israel. At the time that Satan is cast out of heaven (Rev 12:12) he goes forth with great wrath because he knows that he has but a short time (Rev 12:12). The church must not be present on the earth at this time, because as the "body of Christ" and the "bride of Christ", it would certainly be the focused object of Satan's attack as it has been throughout the age (Ephesians 6:12) if it were present. Only the absence of the true church can explain Satan's attack on Israel rather than on the church.
23. The apostasy of the period
The complete apostasy of the period on the part of the professing church prevents the church from being in the world. The only organized church ever mentioned in the tribulation period is the Jezebel system (Revelation 2:22) and the harlot system (Revelation 17,18). If the true church were on the earth, since it is not mentioned apart from the apostate system, it must then be a part of this apostasy. Such a conclusion is impossible, since the believing witnesses, converted during this time, are specifically said to have kept themselves from defilement by this apostate system. Since the church is not mentioned as also having kept herself from this system it must be concluded that the church is not there.
24. The promises to the true church
a. If Revelation 3:10 had been written "kago ter se en hora peirasmos", it could logically be argued that this was a promise to deliver us through the hour of trial. But as the prepositional article is "ek", not "en" in this sentence, coupled with the deliberate syntax of placing this article before the word for hour, this becomes a blatant statement that we will not be present for this hour, but God will have separated us from it. Post and mid tribulationists often try to explain away this passage by stating that it could be interpreted as stating that god would protect us from the trial; or that god is able to keep us through the tribulation. Although it is true that God can keep and sanctify His children through any circumstances (Philippians 1:6), the sentence in Revelation 3:10 seems to be so carefully constructed in the original language so as to leave no doubt as to its true meaning. God will remove us from contact with that hour.
b. In 1 Thessalonians 5:9, scripture says, "God has not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ." The contrast in this passage is between light and darkness, between wrath and salvation from that wrath. I Thessalonians 5:2 indicates that this wrath and darkness is that of the Day of the Lord. A comparison of this passage with Joel 2:2, Zephaniah 1:14-18, Amos 5:18 will describe the darkness mentioned here as the darkness of the seventieth week. A comparison with Revelation 6:17, 11:18, 14:10, 19, 15:1-7,16:1, 19 will describe the wrath of the Day of the Lord. Paul clearly teaches in verse 9 that our expectation and appointment is not to wrath and darkness, but rather to salvation, and verse 10 indicates the method of that salvation, namely, to "live together with Him".
c. 1 Thessalonians 1:9-10 Again Paul clearly indicates that our expectation is not wrath, but the revelation of his son from heaven." This could not be unless the Son was revealed before the wrath of the seventieth week falls on the earth.
25. The agreement of typology While argument from analogy is weak in itself, yet if a teaching is contrary to all typology, it cannot be a true interpretation. Scripture abounds with types that teach that those who walk by faith were delivered from the visitation of judgement which overtook the unbelieving. This is not to say that they escaped all trials and suffering, which is most apparently not true. But God's delivering of his people out of situations prior to the falling of His wrath always accompanied specific judgement from God on unbelievers. This is seen in the lives of Noah, Rahab, and Lot as well as many others. This is simply a righteous outpouring of the character of God. In Genesis 18:25, God does not rebuke Abraham for making the following appeal, but rather takes action that would indicate that Abraham's appeal described the reality of how God deals with men. "Far be it from you to do such a thingto kill the righteous with the wicked, treating the righteous and the wicked alike. Far be it from you! Will not the Judge of all the earth do right?" In Genesis 19:22, as the angel sought to hasten Lot's departure from Sodom he said to Lot "But flee there quickly, because I cannot do anything until you reach it."