When does the Day of the
Lord Begin?
According to the Apostle Paul:
That
ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word,
nor by letter as from us, as that the day of Christ is at hand. (2Th 2:2)
Let no
man deceive you by any means: for that day shall not come, except there come a
falling away first, and that man of sin be revealed, the son of
perdition; (2Th 2:3)
Pretrib theologians fanatically argue that
the Critical Text reading “the day of the Lord” ought to be accepted as the
true meaning in 2 Thessalonians 2:2 instead of the Received Text “the day of
Christ.”
Their insistence on this is understandable
as the phrase “the day of Christ” is only used six times in the Scriptures and
only by the Apostle Paul. All other five times are admittedly describing the
day of the rapture and therefore if the reading “the day of Christ” was
admitted to be the correct reading in this text then this would clearly condemn
the Pretrib theory as rank heresy in the strongest terms – “Let no man
deceive you by any means…”
However, by accepting the Critical Text reading “the day of the Lord” the Pretrib theory fares no better but even worse. Why? Because if that reading is accepted in 2 Thessalonians 2:2 then we are strenuously commanded not to be led astray by anyone who says that “the day of the Lord” will begin BEFORE two specific events.
(1) “a falling away first”
(2) “and that man of sin be revealed”
This would demand that “the day of the Lord” must begin after the revelation of the man of sin. The revelation that Paul has in mind is plainly stated in the very next verse:
“Who opposeth and exalteth himself above all that is called
God, or that is worshipped; so that he as God sitteth in the temple of God,
shewing himself that he is God.” (2Th
2:4)
This revelation is what all Pre-trib teachers call “the abomination of desolation” mentioned by Daniel the Prophet. All Pretrib teachers admit that this revelation is pinpointed chronologically to occur exactly three and one half years into the 70th week of Daniel. The basis for this chronological date is the following Scriptures:
And he
shall speak great words against the most High, and shall wear out the saints of
the most High, and think to change times and laws: and they shall be given into
his hand until a time and times and the dividing of time. (Dan 7:25)
And he
shall confirm the covenant with many for one week: and in the midst of the
week he shall cause the sacrifice and the oblation to cease, and for the
overspreading of abominations he shall make it desolate, even until the
consummation, and that determined shall be poured upon the desolate. (Dan 9:27)
And
from the time that the daily sacrifice shall be taken away, and the abomination
that maketh desolate set up, there shall be a thousand two hundred and
ninety days. (Dan 12:11)
And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. (Rev 13:5)
These texts clearly give the exact time of
his reign as three and half years (time, times and half; forty and two months,
etc.). These texts also clearly tell us
that this abomination begins “in the midst” of the week. This pinpoints this
revelation precisely three and half years from the end of Daniel’s 70th
week.
This means that Paul is saying clearly that
“the day of the Lord” cannot begin until after the middle of Daniel’s 70th
week. Those who teach that it does begin before that are not to be believed by
“any means” according to Paul.
The
sun shall be turned into darkness, and the moon into blood, before the
great and the terrible day of the LORD come. (Joe 2:31)
Multitudes,
multitudes in the valley of decision: for the day of the LORD is NEAR
in the valley of decision. The sun and the moon shall be darkened, and the
stars shall withdraw their shining. The LORD also shall roar out of
Zion, and utter his voice from Jerusalem; and the heavens and the earth shall
shake: but the LORD will be the hope of his people, and the strength of the
children of Israel. (Joel 3:14-16)
According to Joel 2:31 there will be
celestial signs that will occur BEFORE “the great and terrible day of
the Lord.” Joel places these same
celestial signs between the time that the armies gather together at Armageddon
and the revelation of the Lord Jesus from heaven. It is the Lord’s revelation
from heaven which he calls “the day of
the Lord.” Hence, Joel places it not
only after the middle of the 70th week but after the armies gather
to Armageddon which is described under the 6th vial in the book of
Revelation (Rev. 16:14) as well as
AFTER specific celestial signs in the heavens which usher in the Lord
from heaven.
Some try to avoid this conclusion by
insisting that the Bible speaks of TWO different days of the Lord. They say one
begins at the beginning of the 70th week and one at the end of the 70th week with the revelation
of the Lord from heaven. They say that one is described as “the great and
terrible day of the Lord” but the other simply as “the day of the Lord.” However, this distinction is not supported
by scriptures. Why? Simply because Joel
uses both disputed expressions and yet places the same celestial signs as
occurring immediately before both (Joel 2:31 and Joel 3:14-16). Also the apostle Paul in 2 Thessalonians 2:2
uses the simple expression “the day of the Lord” (if the Critical text is
accepted) and places it AFTER the middle of the week rather than at the
beginning of the 70th week. This distinction is artificial and
designed to protect a theory rather than to be true the Word of God.
Immediately after the tribulation of those days
shall the sun be darkened, and the moon shall not give her light, and the stars
shall fall from heaven, and the powers of the heavens shall be shaken: And then shall appear the sign of the Son
of man in heaven: and then shall all the tribes of the earth mourn, and
they shall see the Son of man coming in the clouds of heaven with power and
great glory. And he shall send his
angels with a great sound of a trumpet, and they shall gather together his elect
from the four winds, from one end of heaven to the other. (Mat 24:29-31)
The Lord Jesus also places the day of the
Lord after the middle of the 70th week (see Matthew 24:15) as well
as after the tribulation period and after the celestial signs. There is perfect
agreement with Paul, Joel and Jesus concerning the exact beginning of the day
of the Lord. It begins with the revelation of the Lord from heaven. Up to that
time it has been the day of man, particularly the day of the man of sin the man
of all men. However, with the revelation of Christ the day of the Lord
begins. Jesus further confirms that the
day of the Lord is at His glory appearing when He says:
And I
beheld when he had opened the sixth seal, and, lo, there was a great
earthquake; and the sun became black as sackcloth of hair, and the moon became
as blood; (Rev 6:12)
And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. (Rev 6:13)
And
said to the mountains and rocks, Fall on us, and hide us from the face
of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is
come; and who shall be able to stand? (Rev 6:16-17)
According
to Christ the celestial signs occur after the opening of the sixth seal just
before the world beholds the angry “face” of Christ coming. Hence, the
chronological order is precise:
celestial signs in heaven
3. According to Christ – AFTER the great tribulation and AFTER the sixth
seal
and AFTER the celestial signs in the heavens
If we put it on a chronological graph it
would look like thus:
Middle of the week
>tribulation>Armageddon>6th seal>celestial signs >
THE DAY
The one solidifying sign that distinctly
places the day of the Lord after all these things is the celestial sign. Joel and
Jesus refer to this sign in relationship to other end time events. They place
this celestial sign AFTER (1) the gathering of armies to Armageddon – Joel
3:14-15 (2) AFTER the revelation of the man of sin –Mt. 24:15,29; (3) AFTER the
tribulation period – Mt. 24:29; (4) AFTER the opening of the sixth seal – Rev.
6:12-13 but BEFORE “the day of the Lord.
Some object to the chronological order
given in the sixth seal and insist that because the words “is come” are found
in the Aorist tense that it should read “came”
and thus points to a time in the past – the beginning of the 70th
week. However, every event listed in the sixth chapter is found in the Aorist
tense. Moreover, the context shows that it is the inceptive Aorist “is about to
begin” that is intended as the mighty men of the earth see His angry face and
are trying to hide from Him as they expect Him descend from the clouds to
earth.
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. (2Pe 3:10)
Seeing
then that all these things shall be dissolved, what manner of persons ought ye
to be in all holy conversation and godliness,
(2Pe 3:11)
Looking
for and hasting unto the coming of the day of God,
wherein the heavens being on fire shall be dissolved, and the elements shall
melt with fervent heat? (2Pe 3:12)
Pretrib theologians argue that “the day of the Lord” begins at the beginning of the 70th week with the rapture primarily because Peter identifies the expectation of the churches with the beginning of “the day of the Lord.” Hence, it is either force “the day of the Lord” to begin at the beginning of the 70th week in order to validate a pretrib rapture or it is to yield to the Posttrib rapture teaching.
Peter plainly identifies the coming of the Day of the Lord as the “thief” coming of Jesus Christ and the promise of His coming for the church saints (2 Pet. 2:3,8-9). Church saints are “Looking for and hasting” this “day of God.” How can you be exhorted to be looking for something if you are not going to be here to see it occur? The inference is that church saints will be on earth looking for the coming of the day of the Lord up until it occurs. When does it occur? AFTER the middle of the 70th week. AFTER the tribulation period. AFTER the gathering of armies to Armageddon. AFTER the opening of the 6th seal.
Moreover, all the major terms that Pretribbers demand must mean an “imminent” expectation are used to describe the coming of the day of the Lord (“looking for” “as a thief in the night”).
For example, Paul also contends that the
coming of “the day of the Lord” is like a thief in the night:
But of
the times and the 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. (1Th 5:1-2)
For example, Jesus also says that no man knoweth the time of its arrival but the Father in heaven and that it is “nigh at hand” and “even at the doors.”
When
they therefore were come together, they asked of him, saying, Lord, wilt thou
at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or
the seasons, which the Father hath put in his own power. (Act 1:7)
So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. (Mar 13:29)
So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. (Luk 21:31)
Every major term and description that
Pretribbers demand must infer another coming before the tribulation or
must demand an “imminent” expectation is equally applied to the expectation and
arrival of “the day of the Lord.” Furthermore, Peter ties the hope of the
churches and their expectation with “the day of Lord” as also the “promise” of
the rapture.
What kind of problem does this present to
the Pretrib theory? It totally invalidates any Biblical basis for such a
Pretrib INFERENCE. There is no distinctive language that demands the INFERENCE
of a Pretrib coming, rapture or resurrection at all. If the basis for such an INFERENCE is invalidated then the
theory is proven false, as there are no literal and plain statements that
bluntly state that Jesus will come before the tribulation anywhere in the
Bible.
However, in reply Pretribbers argue there are no literal
statements in Scripture that say the rapture and resurrection will occur AFTER
the middle of the 70th week or AFTER the tribulation period or AFTER
the gathering to Armageddon or AFTER the celestial signs in heaven either.
Immediately
after the tribulation of those days shall the sun be
darkened, and the moon shall not give her light, and the stars shall fall from
heaven, and the powers of the heavens shall be shaken: (Mat 24:29)
And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. (Mat 24:30)
And he
shall send his angels with a great sound of a trumpet, and they shall gather
together his elect from the four winds, from one end of heaven to the
other. (Mat 24:31)
This gathering together is initiated while Christ is still “in the
clouds.” The angels are sent to earth
while Christ is still in the clouds.
The trumpet sounds “in the clouds” before the angels are sent. Jesus uses the same exact Greek term for the
rapture “gather together” as Paul does in 2 Thessalonians 2:1. Jesus uses the
same word that includes all the saints of God “the elect.” In Matthew 25:31 a gathering occurs after He
comes to earth and after His throne is set up 75 days after His revelation from
heaven. But in Matthew 24:31 this gathering occurs while He is still “in the
clouds” at His revelation.
Seeing
it is a righteous thing with God to recompense tribulation to them that trouble
you; (2Th 1:6)
And to
you who are troubled rest with us, WHEN the Lord Jesus shall be revealed
from heaven with his mighty angels,
(2Th 1:7)
In
flaming fire taking vengeance on them that know not God, and that obey not the
gospel of our Lord Jesus Christ: (2Th
1:8)
With the precision of a grammarian, Paul
tells the church at Thessalonica that they will not have rest from the
tribulation of their enemies until the Posttrib revelation of Jesus Christ from
heaven. The words “rest with us when”
define grammatically the exact and precise time when they will receive
“rest”. That precise time is “when” the
Lord Jesus is revealed from heaven “in flaming fire.”
2
Thessalonians 1:7-10 is one sentence in the Greek text. Grammatically, the term
“when” coincides chronologically with the word “when” of verse 10 as the SAME
“day” of His Post-trib coming. On that precise day of His revelation from
heaven, the rapture of the saints occur first while He is in the heaven and
then He descends with His elect to take vengeance upon those that brought
“tribulation” upon the churches.
Furthermore, if “the day of the Lord” is
confirmed by other Scriptures to occur after the middle of the 70th
week, after the tribulation, after the gathering at Armageddon, after the
celestial signs, then in the book of Revelation there should be an such an
expectation for that coming by the saints right about at the gathering of the
armies to Armageddon:
For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. (Rev 16:14)
Behold,
I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest
he walk naked, and they see his shame. (Rev 16:15)
And he
gathered them together into a place called in the Hebrew tongue
Armageddon. (Rev 16:16)
Here is undisputable proof that the
“thief” coming of Christ has not yet occurred prior to the gathering to
Armageddon, prior to the tribulation period, prior to the middle of the 70th
week prior to the 70th week of Daniel.
If this chronology is accurate there should
be a description of the rapture just prior to the Lord’s descent to Armageddon
to do battle:
Here
is the patience of the saints: here are they that keep the commandments of God,
and the faith of Jesus. (Rev 14:12)
And I
heard a voice from heaven saying unto me, Write, Blessed are the dead which die
in the Lord from henceforth: Yea, saith the Spirit, that they may rest from
their labours; and their works do follow them.
(Rev 14:13)
And I
looked, and behold a white cloud, and upon the cloud one sat like unto the Son
of man, having on his head a golden crown, and in his hand a sharp sickle. (Rev 14:14)
And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. (Rev 14:15)
And he
that sat on the cloud thrust in his sickle on the earth; and the earth was
reaped. (Rev 14:16)
I believe the above is a picture of the
rapture of the saints just prior to another picture of the destruction of the
wicked at Armageddon. Notice the reaping is done FROM THE CLOUDS. Notice the
picture that immediately follows is of the battle of Armageddon:
And
another angel came out of the temple which is in heaven, he also having a sharp
sickle. (Rev 14:17)
And
another angel came out from the altar, which had power over fire; and cried
with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp
sickle, and gather the clusters of the vine of the earth; for her grapes are
fully ripe. (Rev 14:18)
And
the angel thrust in his sickle into the earth, and gathered the vine of the
earth, and cast it into the great winepress of the wrath of God. (Rev 14:19)
And the
winepress was trodden without the city, and blood came out of the winepress,
even unto the horse bridles, by the space of a thousand and six hundred
furlongs. (Rev 14:20)
Also in the final description of the
Lord’s coming at the end of the tribulation you should expect first a
description of a heavenly scene where Christ is with His saints before
descending to earth to do battle:
And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. (Rev 19:11)
His
eyes were as a flame of fire, and on his head were many crowns; and he had a
name written, that no man knew, but he himself. (Rev 19:12)
And he
was clothed with a vesture dipped in blood: and his name is called The Word of
God. (Rev 19:13)
And
the armies which were in heaven followed him upon white horses, clothed in fine
linen, white and clean.
(Rev 19:14)
Immediately preceding this scene He has already defined the “fine linen,
white and clean” to be the “righteousness of the saints”.
And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. (Rev 19:8).
The Biblical Warnings against the Pretrib teaching
There are three distinct passages
of scripture that deal with the tenets of the Pretrib theory and explicitly
condemn it as heresy. These three passages are found in Matthew 24:22-31; 2
Thess. 1:6-2:12 and 2 Pet. 3:3-14.
Matthew 24:22-31: In this passage Jesus deals with three
false teachings concerning His return. He first identifies them and condemns
them and then provides the correct response to each error. (1) Some will teach
that Christ will come “then” during the 70th week of Daniel; (2)
Some will teach that Christ will come in some out of the way place on earth
where all His disciples will have to gather themselves to that location. (3)
Some will teach that He will come secretly. In each case the Lord responds,
“Believe it not.” However he continues after listing these errors and gives the
correct view to each error. He begins with the last stated error and works back
to the first stated error. Instead of coming secretly He will come like
lightening that is seen from east to west. Instead of coming to some isolated
place where His followers will have to seek him out, he will gather them
together as buzzards are gathered together upon a corpse. They are gathered
together in the air in flight. Instead of coming “then” He will not come until
“immediately after the tribulation of those days” after certain celestial signs
occur in heaven.
Jesus uses two metaphors and one literal time statement to
answer these errors. He uses the metaphor of lightening and the metaphor of
gathered birds in flight upon ONE carcass (this cannot refer to Armageddon as
there are many carcasses there). He does not use a metaphor to answer the time
question as only a time response can answer that.
This response of Christ condemns the tenets of pretribbism.
Pretribbism teaches a coming BEFORE those days instead of “immediately after
the tribulation of those days.” Pretribbism teaches a secret coming.
Pretribbism denies a Posttrib gathering of the saints in the air.
2 Thessalonians 1:6-2:12: It is the inspired grammar and special
words used in this passage that condemns Pretribbism as deception and error. In
2 Thessalonians 1:7-10 the passage is one sentence in the Greek text. There is
no rest from tribulation for the churches until the glorious revelation of
Christ in heaven. The grammar demands that this rest does not occur until the
Posttrib appearance of Christ in heaven. Hence, the churches continue under
tribulation until the Posttrib coming. The release from tribulation by the
world is due to two things. In regard to the wicked, the tribulation upon the
churches is stopped by the Lord coming in flaming fire upon the wicked. In
regard to church saints, the tribulation is stopped due to glorification by
rapture and resurrection at the Posttrib return. In verse 10 the word “when”
points back to the rest, which occurs in the day of Christ’s Posttrib
appearance.
2 Thessalonians 1:7-10 sets forth the positive teaching of the
rapture at the Posttrib return while 2 Thessalonians 2:1-12 sets forth the
negative defense of that day. In verse one the Greek grammatical rule
(Grandville Sharpe Rule) demands that His “coming” and “gathering together” of
the church are the same event. Verse one identifies the topic being addressed
as the day when the church is raptured. In verse two the words “day of Christ”
continues the discussion about the rapture. Paul only uses this phrase and this
is the sixth and last time he uses it. In all previous five times the “day of
Christ” refers to the rapture day as all pretrib scholars admit. Why reject
this established meaning in this last use by Paul especially when verse one
says this is the topic being discussed? Some had been teaching that the
resurrection was past and that the Thessalonians had missed the resurrection
day. Of course the resurrection day was also the rapture day as both occurred
together as Paul instructed them in I Thessalonians 4:13-17. It is easy to see
why such a teaching would be upsetting and disturbing. Paul tells them not to
let anyone deceive them into thinking that the rapture/resurrection day (“day
of Christ”) could occur before two primary end time events – the great apostasy
and the revelation of the great apostate. Immediately after stating these two
preceding events must occur first, he goes on to describe both events. The
revelation of the great apostate is described in verses 4-8 while the great
apostasy is described in verses 9-12.
Some have argued that the terms “falling away” refer to the
rapture. However, the ridiculousness of this conjecture is seen by trying to
read it that way in context – “Now concerning the rapture day (v. 1) don’t
believe anyone that says it has already come (v. 2). Because that day cannot
come until it comes first.”
This conjecture is based on pure nonsense. The Greek word that
underlies the English translation is never used in Biblical Greek or Classical
Greek for anything other than a political or religious revolt. The contenders
for this argument know this and so they totally discard the word the Holy
Spirit used and tell us that what the Spirit meant for us to understand was the
root form of this word which is used many times by Paul elsewhere. Paul used the root word elsewhere but chose
not to use it here. Why? Moreover, in every case this root word is used in
Scripture it is never once used for a spatial departure but always used for the
departure from truth. The Holy Spirit chose the Greek word “apostasia” where we
get our English word “apostasy.” Moreover, both preceding events are further
described in the following verses (vv. 4-12). Paul calls those deceivers who
teach a PRE-apostasy or PRE-antichrist
coming. This is exactly the error of Pretribbism.
In 2 Thessalonians 2:4-6 the one who “restrains” is mentioned.
Pretribbism interprets this restrainer to be the Holy Spirit in the churches.
They argue that the church must be raptured before the antichrist can be
revealed. However, this interpretation not only contradicts what has just been
denied in verses 1-3 but it is a speculation in contradiction with the clear
teaching of Scripture. In the book of Daniel the Lord gives the order of
governments that will arise right up to His coming. In chapter 10 the
restraining power that regulates the rise and fall of these governments is said
to be angelic with Michael at the head permitting and restraining these
governments including the antichrist government. In the book of Revelation it
is angelic beings that pour out the wrath of God and Michael is the one who
finally restrains both the antichrist and Satan.
Pretribbism says the rapture occurs before the revelation of
the antichrist whereas Paul says it does not. Paul identifies pretribbism as
deception and those teaching it as deceivers.
2 Peter. 3:3-8:
Peter warns that in the last days there will come scoffers who reject
the “promise” of His coming. The basis for their objection will be the fact
that long periods of time have come and gone since Christ promised to return.
This long period of delay is interpreted by scoffers to be contradictory to the
language used for His promised return. Christ promised to return “quickly”
and that “all things are at hand.”
Pretribbers interpret this language the very same way scoffers do – in terms of
human imminence. In so doing, Pretribbers scoff at necessary preceding
prophetic events to His coming.
Peter responds that such a principle of interpretation is due
to ignorance of the Lord’s meaning. God does not intend for us to understand
that such terms demand an imminent expectation and deny necessary preceding
events. Instead God intends for us to understand such terms as He counts time.
Two thousand years to Him is but two days as He reckons time (vv. 8-9). It has
only been two days since the promise has been made and to come quickly and to
consider all things “at hand” is consistent with Divine imminence.
Moreover, according to Peter, “looking for” something does not
demand an imminent expectation. He says
we are to be looking for the posttribulational, postmillennial new heaven and
new earth (2 Pet. 3:12). Such expectations are anything but imminent and such
expectations do not deny necessary preceding events. Furthermore, he says that
such a postmillennial expectation can be used as incentive for holy living (2
Pet. 3:14). Indeed, expectation of tribulation is a far greater incentive to
holy living than any hope of escape.
Peter could not possibly believe or teach a Pretrib coming. He
was bluntly told that He would die before the Lord returns and he reminds his
readers of that necessary preceding event. Moreover, after his death he
predicts yet to come a period called the “last days” (2 Pet. 3:37) wherein
scoffers were yet to arise and base their scoffing upon this predicted delay
between the first and second coming. The very essence of this prediction denies
the validity of pretribbism as pretribbism denies the necessity of any such
necessary future preceding events to the coming of Christ. Indeed, pretribbism
demands that Christ could have come the very next second after Peter laid his
pen down. This very last day prophecy in and of itself is a denial of
Pretribbism. Pretribbism cannot be harmonized with necessary preceding events.
Pretribbism uses the very same interpretation of His promise that scoffers use.
Peter says that both are ignorant and fail to understand that the proper
understanding of the promise of His coming does not deny but includes such
necessary preceding events.
Pretribbism
distorts the great Second Coming passage of I Thessalonians 4:13-18
This passage is directed to those attending the funeral parlor
that they are not to sorrow as those who have no hope for a reunion with their
departed loved ones. It is to be used to comfort the saints at funerals. It is
not stated or implied that it is for the use to comfort saints about the Great
Tribulation period or the 70th week of Daniel.
Moreover, the pretrib interpretation of this passage is utterly
ridiculous. They interpret this passage to teach a Pretrib secret coming for
the churches. Some secret coming!! The
world will have to be deaf and blind to miss this coming. There is the sound of
a great trumpet and the resurrection of the dead out of the graveyards as well
as the rapture of saints into the air. Nowhere does it say that the resurrection
or rapture occurs in a split second. It is the body that is changed in a split
second not the occurrence of the resurrection or rapture into the sky.
For the Pretrib view to be correct the trumpet must be a dog
whistle and the emptying of graveyards must be invisible as well as their
departure into the clouds.
On the other hand, the words “we which remain” can be literally
translated “we which survive.” This is
the same gathering and same trumpet that sounds in Matthew 24:30-31. In Matthew
24:30-31 the gathering takes place while He is still “in the clouds”. He sends the angels to gather His elect not only
from the four corners of earth but from heaven as well (living and departed).
He sends his angels to gather his elect while still in the clouds.
“Immediately after the tribulation of those days…And then
shall appear the sign of the Son of man IN HEAVEN. And then shall all the
tribes of the earth mourn, and they shall see the Son of man COMING IN THE
CLOUDS of heaven with power and great glory. And he shall send his angels with
a GREAT SOUND OF A TRUMPET, and they shall gather together his elect from the
four winds, from one end of HEAVEN to the other.” – Mt. 24:29,30,31
This is the very same
coming presented as the expectation for the churches in Revelation 1:7-8
“Behold (literally “look”) he cometh with
the clouds and every eye shall see him and they also which pierced him, and all
kindred’s of the earth shall wail because of him. EVEN SO. Amen. I am
Alpha and Omega, the beginning and the ending, saith the Lord, which
is and which was and which is TO COME, the Almighty.”
This is the very same coming described to the churches at the
close of the book using the very same language (“behold He cometh” vs “behold,
I come quickly”; “Even so. Amen” vs. “Even so, come Lord Jesus.”)
“And, behold, I come
quickly…I am Alpha and Omega, the beginning and the end, the
first and the last….Surely I come quickly, Amen. EVEN SO, come, Lord
Jesus” – Rev. 22:12,13,20
There is not one literal description of the Pretrib coming
found in the Bible. Nowhere does Scripture say, “Immediately BEFORE the
tribulation of those days shall Christ come or gather together His elect.”
The Pretrib theory depends upon supposed necessary inferences
in order to establish itself in the Bible. In direct disobedience to Peter’s
admonition concerning the language of His promise (2 Pet. 3:8) pretribbism
demands that such language can only be interpreted to mean immanency.
Pretribbism jerks out of context statements concerning the unknown time of the
Posttrib coming of Christ (Mt. 24:36 with Acts 1:6-7) and demands this refers
to another coming (pretrib) nowhere to be literally described in the context.
Pretribbism jerks out of context the statements concerning Christ coming as a
thief and supposes this must mean an imminent pretrib return when in actuality
this phrase is only applied to those who are not watching for His coming and
never to those who are watching (I Thes. 5:4). The Scriptures never use a
plural “comings” or a plural for any of the terms used to describe the Second
Advent (parousia, epiphany, revelation, etc.) but Pretribbism demands two
future comings separated by seven years. Pretribbism violates the most
fundamental law of Biblical interpretation which demands that doctrines are not
to be established upon parables, metaphors, types and inferences but rather to
be established first upon clear and unambiguous contextual precepts and
statements of Scripture and then only supported by parables, metaphors, types
and inferences and never in reverse.
Pretribbism is categorically rejected by Biblical writers as
deception (Mt. 24:23-31; 2 Thes. 1-2; I Pet. 3) and is the end times teaching
of “peace, peace” when there will be no such peace. In short, such a teaching
is a detriment to Biblical readiness for the Lord’s return. Jesus warns us of those who will come in the
last days and claim to be anointed ones by the Holy Spirit and preach that His
coming is drawing near before necessary preceding things come to pass.
“And he said take heed that ye be
not deceived; for many shall come in my name, saying….THE TIME DRAWETH NEAR, go
ye not after them.” – Lk. 21:8
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Mark W. Fenison