Opponents of the Pre-Tribulational rapture of the church often claim that Dispensationalists are unable to find a verse which distinctly teaches this doctrine. The usual reply made is that inferences must be drawn from the texts which speak of the rapture event. But while it is true that there is not a single specific verse in the Bible which explicitly declares the church will be “caught out” at the commencement of the tribulation, a proper understanding of some of the terminology employed in prophetic language will allow us to see that Dispensationalists are not so bankrupt as their opponents think.
From my personal studies, I’ve found that 1 Thess. 5: 1-3 contains a built-in rapture concept that is often overlooked due the fact that students miss what Paul is actually teaching. In their eagerness to harmonize verses which seem to them parallel they slide over Paul’s definition of the “day of the Lord,” which he makes equivalent to the “travail,” or time of tribulation. If this truth is once perceived, the facts concerning the Pre-Trib rapture will start falling into place.
After speaking of the very rapture in question, which is to be preceded and accompanied by the raising of the dead in Christ (1 Thess. 4: 13-18), Paul writes: “But of the times and seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the Day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief” (1 Thess. 5: 1-4).
It should be noted, firstly, that the term “travail” is a familiar Old Testament term used when speaking of Israel’s tribulation. It is synonymous with the time known as Jacob’s trouble (Jer. 30: 7; cf. Dan. 12: 1). It is also likened to a time of purging (Ezek. 20: 38), and of purification (Ezek. 22: 18-22; Mal. 3: 2-4). The language makes it clear that the Divine purpose of the Great Tribulation is for the ultimate sanctification of Israel. It has nothing to do with the true church of God, which has its tribulation now (Acts 14: 22; 2 Tim. 2: 12).
In the above verses, Paul is saying that the day of the Lord (that is, the tribulation) will come suddenly and unexpectedly upon an unbelieving world. This is the same thing that Christ taught His disciples, when He said: “And take heed to yourselves, lest at any time your heart be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come upon all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of Man” (Luke 21: 34-36).
Christ does not say that the church will enter tribulation, but He declares, like Paul, that the Day of the Lord will surprise them (the unbelieving world). Moreover, that disciples may be accounted worthy to escape those things (compare with Rev. 3: 10). The reason the day will not come like a thief upon the church is seen in the closing verses of 1 Thess. 4. The church will already have been caught out before the Tribulation actually begins.
To apprehend this concept better, it is important we understand another metaphor here used to denote the tribulation. Christ likens it to the coming of a thief. As the thief comes only to break up the house (Luke 12: 39), so the tribulation must be viewed as a period of chastisement. It is not at all essential that the church go through it, otherwise the Lord would not have extended a promise to keep us out of it.
Paul, too, corroborates this truth when he declares that the tribulation doesn’t pertain to those walking in the light, but to them living in darkness (1 Thess. 5: 4-9). Pay particular attention to verse 9, where he writes: “For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ.”
Therefore, it is obvious that the Day of the Lord has a distinctly different significance for the church than it does for the world at large and for apostate Christendom. To the church of God, the Day of the Lord means salvation from wrath. To the world it means just the opposite. Hence the church will be caught out at the beginning of the Day of the Lord, whereas the world will go through it.
Furthermore, those who are left behind after the rapture will endure the judgment of God, because of something lacking in their spiritual or moral state. In respect to the visible church, this fact is set forth by the parable of the ten virgins (Matt. 25: 1-13), five of which failed to keep oil in their lamps. When the midnight cry is issued, “Behold! The Bridegroom cometh!” the five wise virgins will enter into the wedding feast, while the five foolish ones are left behind. After realizing what has happened, the latter will begin pounding at the door (i.e., crying for entrance), but the Lord will disown them.
What the parable teaches is that the apostate church is an entirely different company from the church of true believers. Both belong to the visible church, but the two divisions are as the wheat and the chaff. The distinction will be manifested at the rapture, when the pure church is caught out and the chaff left behind. During the tribulation that follows, the chaff will be passed through the fire. Apostate Christendom will be judged along with Israel, whereas the true church will be safely housed amid scenes of heavenly glory.
Far from being a man- invented doctrine, Christ teaches this very concept in His Olivet Discourse. Speaking of His second coming, He tells His disciples: “But as the days of Noe were, so shall also the coming of the Son of Man be. For as in the days of Noe they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the Flood came, and took them all away; so shall also the coming of the Son of Man be” (Matt. 24: 37-39). Then He goes on to give a description of the selective process whereby the true and false disciples will be separated (v. 40, 41).
By using the example of Noah’s flood to describe His second coming, Christ left us a prophetic template for the Day of The Lord. Notice the details in the text; namely, that the world was eating and drinking, marrying and giving in marriage, and knew not (i.e., were not caught unawares), UNTIL Noah entered into the Ark and the flood began. Their being taken by surprise happened after Noah and his family were already safely housed in the Ark. By the time the waters began to cover the earth it was too late for them to enter. The day of grace had already expired.
Now according to Christ’s own teachings, the events of His second coming will be like those of Noah’s flood. Although many students understand the Ark as a prophetic type pointing to the Divine protection vouchsafed to Israel during the duration of the tribulation as it transpires on earth, this seems to us an incorrect view. At any rate, if the interpretation is true, then where do the animals within the Ark find any antitype during the tribulation?
On the other hand, if the Ark really points to the truth that the church will be kept out of the tribulation, then the animals already have a Divine antitype in the “four beasts” of Revelation 4: 6-8, which many expositors take as representing the animate creation.
Our interpretation, then, understands the heavenly temple as the Ark’s true antitype. As God called to Noah to “come thou and all thy house into the Ark” (Genesis 7: 1); so when the Day of the Lord begins, the church shall have a similar call, and will ”come up hither” by means of the door which will then be opened in heaven. See Revelation 4: 1.
This rapture teaching is preserved in the story of Noah’s flood, and set forth by Christ as indicative of how the Day of the Lord will have its fulfillment. Notice its close correspondence to Paul’s statement in 1 Thess. 5, that the day of the Lord will come like a thief, in a sudden and unexpected manner: not at the end of the tribulation, during which the world will have plenty of time to realize what is going on, and will feel the effects thereof; but during a time when false peace and prosperity is being felt among the nations. Then and then only will the Day of the Lord come, and the world be caught by surprise. This very suddenness presupposes that the Day of the Lord must begin at the rapture, (when Christ comes for His saints), and not at the revelation (when Christ comes with them).
Our conclusion, then, is that the Pre-Tribulational rapture is distinctly taught in Scripture, as a “built-in” doctrine, even though there are no specific verses which detail the event. Anyhow, the main dispute among scholars is not whether the rapture will take place or not, but in respect to its precise timing. The difference of opinion among the Pre-Trib, Mid-Trib, and Pre-Wrath views only exemplifies the importance of prophetic study. However, an examination of the terms and language used by the inspired writers when describing the rapture will tend to confirm the view that it is pre-tribulational in nature.
PRETRIB RAPTURE – HIDDEN FACTS !
How can the “rapture” be “imminent”? Acts 3:21 says that Jesus “must” stay in heaven (He is now there with the Father) “until the times of restitution of all things” which includes, says Scofield, “the restoration of the theocracy under David’s Son” which obviously can’t begin before or during Antichrist’s reign. Since Jesus must personally participate in the rapture, and since He can’t even leave heaven before the tribulation ends, the rapture therefore cannot take place before the end of the trib! Paul explains the “times and the seasons” (I Thess. 5:1) of the catching up (I Thess. 4:17) as the “day of the Lord” (5:2) (which FOLLOWS the posttrib sun/moon darkening – Matt. 24:29; Acts 2:20) WHEN “sudden destruction” (5:3) of the wicked occurs! (If the wicked are destroyed before or during the trib, who would be left alive to serve the Antichrist?) Paul also ties the change-into-immortality “rapture” (I Cor. 15:52) to the posttrib end of “death” (15:54)! (Will death be ended before or during the trib?) If anyone wonders how long pretrib rapturism has been taught, he or she can Google “Pretrib Rapture Diehards.” Many are unaware that before 1830 all Christians had always viewed I Thess. 4’s “catching up” as an integral part of the final second coming to earth. In 1830 it was stretched forward and turned into a separate coming of Christ. To further strengthen their novel view, which the mass of evangelical scholars rejected throughout the 1800s, pretrib teachers in the early 1900s began to stretch forward the “day of the Lord” (what Darby and Scofield never dared to do) and hook it up with their already-stretched-forward “rapture.” Many leading evangelical scholars still weren’t convinced of pretrib, so pretrib teachers then began teaching that the “falling away” of II Thess. 2:3 is really a pretrib rapture (the same as saying that the “rapture” in 2:3 must happen before the “rapture” ["gathering"] in 2:1 can happen – the height of desperation!). Other Google articles throwing light on long-covered-up facts about the 178-year-old pretrib rapture view include “Famous Rapture Watchers,” “X-Raying Margaret,” “Revisers of Pretrib Rapture History,” “Thomas Ice (Bloopers),” “Wily Jeffrey,” “The Rapture Index (Mad Theology),” “America’s Pretrib Rapture Traffickers,” “Roots of (Warlike) Christian Zionism,” “Scholars Weigh My Research,” “Pretrib Hypocrisy,” “Pretrib Rapture Desperados” and “Deceiving and Being Deceived” – all by the author of the bestselling book “The Rapture Plot” which is available at Armageddon Books online. Just my two cents’ worth. Todd