Christ's Second Coming Preview

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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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 away
Earth 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 Christ
2 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,
12

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
16

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:
17

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
21

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
29

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
30

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
31

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).
32

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