THEN WE WHO ARE ALIVE AND REMAIN: epeita hemeis oi zontes (PAP) hoi perileipomenoi (PPPMPN): (1Th 4:15; 1Co 15:52)

Related Resource - Bibliography of Works on Pretribulationalism by Dennis M. Swanson

Literally this is rendered

Then we the living, the remaining

Then (1899)(epeita from epi = upon + eita = point in time following another point) is an adverb of time and order which marks the sequence of one thing after another and can be rendered:  then, thereupon, next,  moreover then, thereafter, after that.

Although then denotes "succession in enumeration,' it does not necessarily indicate any long interval and in fact 1 Corinthians 15:51-52 makes clear that no appreciable interval between the raising of the dead in Christ and the transformation of the living saints is implied.

Behold, I tell you a mystery (previously hidden truth now divinely revealed - see musterion); we shall not all sleep (physically die), but we shall all be changed, 52 in a moment (Greek = atomos [a = without + tome = a cut, cf temno = to divide] = indivisible, English "atom"), in the twinkling (Greek = rhipe = A quick motion, such as a fling or toss, blink of eye) of an eye, at the last trumpet (see discussion); for the trumpet will sound, and the dead will be raised imperishable (not subject to decay or death ), and we shall be changed (made otherwise - to cause one thing to cease and another to take its place, to exchange one thing for another). (1 Corinthians 15:51-52)

We who are alive and remain - The fact that Paul uses the first person plural (we) (see discussion of use of "we" in v15) strongly suggests that he fully expected to meet the Lord in the air. In other words the great apostle anticipated the imminent return of His Lord. The English word imminent is interesting as it is derived from the Latin verb imminere (from in = upon, towards + minere = to project) which means to overhang. One gets the picture of the return of the Bridegroom to rapture His Bride as an event which "overhangs" the Church (in a positive and motivating sense) (see Tony Garland's discussion of Marriage of the Lamb especially The Jewish Wedding Analogy). Certainly, if the Bride lived with this constant mindset, she would seek to keep her linen bright and clean, which are the righteous acts of the saints (see note Revelation 19:8) (See doctrine of imminency)

Alive (2198) (zao) means literally to be alive physically thus describing natural physical life as in this verse - Those who are still (continually = present tense) alive at the parousia.

Remain (4035)(perileipo from perí = an intensifier + leípo= to leave, lack) is a verb which means to leave over or to leave all around. In the passive voice (as in this verse) it means to be left remaining, here referring to believers alive at Christ's  parousia. It is interesting that Left Behind is also the title of a popular  novel (circa 2000 AD) on the end times that begins with the Rapture of believers. In marked contrast, once the Rapture has occurred, the ones Left Behind will be unbelievers, including those who professed faith in Christ but never possessed genuine faith in Him as evidenced by their supernaturally changed lives and their new desire to "eat" and obey God's Word and to be led by His Spirit.

SHALL BE CAUGHT UP TOGETHER WITH THEM IN THE CLOUDS TO MEET THE LORD IN THE AIR: hama sun autois harpagesometha (1PFPI) en nephelais eis apantesin tou kuriou eis aera: (1Ki 18:12; 2Ki 2:11,16; Acts 8:39; 2Cor 12:2-4; Rev 11:12; 12:5) (Mt 26:64; Mk 14:62; Acts 1:9; Rev 1:7)

Does Paul really describe a "rapture"? That seems to be the question of many skeptics and scoffers. They argue that the word "rapture" is no where to be found in Scripture. In addressing their argument, it behooves us to keep in mind that the Latin Vulgate was the primary Bible translation utilized for one thousand years preceding the Reformation. In short, the Latin Vulgate "reigned" as the primary Bible translation longer than any other translation. In the Latin Vulgate the Greek word harpazo was translated "rapiemur" which is clearly related to our English terms "Rapture" or "raptured". So those detractors who argue that the term Rapture does not appear in the Bible are only expressing their ignorance and are obviously unaware of the prominence of the Latin Vulgate translation in church history. Setting aside the argument that the word rapture (which is true) is not found in modern translations, the more important question is what does the original Greek word harpazo actually mean? Clearly it is a verb in the original Greek and verbs generally convey action. What is the picture conveyed by harpazo? (Gillian Welch & David Rawlings - I'll Fly Away)

Shall Be Caught up (726) (harpazo from haireô = take, in NT only in middle voice = haireomai = to take for oneself, to choose; akin to airo = to raise up) means to snatch up or way, to seize or seize upon, to steal (see comparison to klepto below), to catch away or up, to pluck, to pull.

Harpazo means to take suddenly and vehemently, often with violence and speed or quickly and without warning. The idea is to take by force with a sudden swoop and usually indicates a force which cannot be resisted. In eschatological terms (future events, prophetically related) as in the present verse, harpazo refers to what is often known as the "rapture" (Latin = raptura = seizing or Latin = rapio = seize, snatch)

Harpazo  thus can be translated by the verb to rapture which describes the act of conveying or transporting a person from one place to another or from one sphere of existence to another. The English word rapture can also convey the idea of ecstasy as with one who is "carried out of" oneself with joy, but that is not the primary sense conveyed by the NT usage here in 1 Thessalonians.

Harpazo is future passive (so called "divine passive" in this context - the action is exerted by outside divine force) indicative (this is the mood of certainty which describes a real event, stating that this is a future fact which we can count on!) first person plural (implying in context not just individuals but many individuals, specifically the true church composed of all the believers of the church age).

The picture of individuals being snatched up and away is seen in four NT uses (see the verses below)...

(1) Of the act of the Spirit of the Lord snatching Phillip away (Acts 8:39)

(2) Of Paul being caught up to the third heaven (Paradise) (2Corinthians 12:2,4)

(3) Of believers being caught up to be with the Lord (1Th 4:17-note)

(4) Of the "child" (Jesus) being caught up to God (Re 12:5-note)

Harpazo conveys the idea of force suddenly exercised, and also well rendered by the English verb to snatch (to seize, take or grasp something {someone} abruptly or hastily with emphasis on the idea of suddenness or quickness)

The related word harpage (724) refers to robbery, plunder or seizing of one's possessions (Mt 23:25 = describing scribes and Pharisees who were "full of robbery" {greediness}, Lk 11:39, Heb 10:34).  The adjective harpax (727) is used 6 times in the NT (Mt 7:15 = "ravenous {rapacious} wolves"; Lk 18:11 = "swindlers", "extortionists", "embezzlers"; 1Cor 5:10; 5:11; 6:10 = same meaning as in Lk 18:11)

The uses of harpazo in the Gospels refer to robbery or the unlawful snatching away of something or someone (see below - Jn 10:12, 28, 29; Mt 11:12; 12:29; 13:19).

Harpazo was used of rescuing one from a situation of threatening danger as in "snatching them out of the fire" (see Jude 1:23 below)

Harpazo in secular Greek was used to describe the action of a wolf which entered a flock of sheep and suddenly snatched up (harpazo) a lamb. (see John 10:12 below)

Moulton and Milligan note that harpazo was often found in secular Greek in petitions complaining of robbery.

Harpazo as noted can convey the sense of "to steal" but it differs from another Greek word klepto (English = kleptomania {from kleptes = thief}  refers to a strong impulse to steal) referring to stealing secretly or with stealth whereas harpazo denotes robbing with a more violent action.

Harpazo is also used to mean forcibly to seize upon, snatch away, or take to oneself  (see below Mt 11:12, John 6:15, Acts 23:10)

Harpazo is used 13 times in the NT...

Matthew 11:12 And from the days of John the Baptist until now the kingdom of heaven suffers violence, and violent men take it by force (grasping in the sense of either resisting or laying claim to the Kingdom as their own - see comment).

Comment: This is a difficult verse to interpret and can mean that evil forces from without sought to violently seize and destroy the kingdom of God or that persons who were ready for the advent of the King responded vigorously to His announcement, "violently" seeking to enter the kingdom of God,. The latter interpretation implies the difficulty with which one enters His kingdom {cp the related passage Luke 16:16 which has the second meaning.} Both interpretations indicate that John the Baptist's initial announcement of the coming King and Kingdom met with a "violent reaction" either by evil opponents or by enthusiastic supporters.

Matthew 13:19 When anyone hears the word of the kingdom, and does not understand it, the evil one comes and snatches away  (robs, plunders, swoops in and steals away) what has been sown in his heart. This is the one on whom seed was sown beside the road.

John 6:15 Jesus therefore perceiving that they were intending to come and take Him by force, to make Him king, withdrew again to the mountain by Himself alone.

Comment: This use of harpazo illustrates the violent nature of the seizing - here is a forcibly taking of someone.

John 10:12 He who is a hireling, and not a shepherd, who is not the owner of the sheep, beholds the wolf coming, and leaves the sheep, and flees, and the wolf snatches them, and scatters them.

John 10:28 and I give eternal life to them, and they shall never perish; and no one shall snatch them out of My hand. 10:29 My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father's hand.

Comment: Here harpazo underscores the believer's security in Christ, speaking of the impossibility of anyone snatching a believer out of the hands of Jesus or His Father.

Acts 8:39 And when they came up out of the water, the Spirit of the Lord snatched Philip away (from the presence of the Ethiopian eunuch and drag off to a different place); and the eunuch saw him no more, but went on his way rejoicing.

Comment: This "rapture" entails the movement from one place on earth to another, in contrast to the "rapture" in 2Cor 12:2,4, 1 Thes 4:17, Rev 12:5, all of which refer to one being caught up to a supernatural world.

Acts 23:10 And as a great dissension was developing, the commander was afraid Paul would be torn to pieces by them and ordered the troops to go down and take him away from them by force, and bring him into the barracks.

2 Corinthians 12:2 I know a man in Christ who fourteen years ago-- whether in the body I do not know, or out of the body I do not know, God knows-- such a man was caught up to the third heaven...4 was caught up into Paradise, and heard inexpressible words, which a man is not permitted to speak.

1 Thessalonians 4:17 (note) Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord.

Jude 1:23 save others, snatching them out of the fire; and on some have mercy with fear, hating even the garment polluted by the flesh.

Revelation 12:5 (note) And she gave birth to a son, a male child, who is to rule all the nations with a rod of iron; and her child was caught up (passive voice indicating God did the snatching) to God and to His throne. (Comment: This event is described in Acts 1:9-11 {these verses do not use harpazo} where Jesus was taken up into the cloud).

Harpazo is used 34 times in the non-apocryphal Septuagint (LXX) (Ge 37:33; Lev. 6:4; 19:13; Deut. 28:31; Jdg. 21:21, 23; 2 Sam. 23:21; Job 20:19; 24:2, 9, 19; Ps. 7:2; 10:9; 22:13; 50:22; 69:4; 104:21; Isa. 10:2; Ezek 18:7, 12, 16, 18; 19:3, 6; 22:25, 27; Hos. 5:14; 6:1; Amos 1:11; 3:4; Mic. 3:2; 5:8; Nah. 2:12) A number of the uses of harpazo in the LXX translate the Hebrew word meaning to tear (taraph; 2963) (as of beasts of prey, tear to pieces - Ge 37:33, Ps 7:2, 50:22, Hos 5:14, 6:1) which brings out the violent aspect of harpazo. None of the LXX uses of harpazo convey the same sense of rapture as found here in 1 Thessalonians, although there are two OT "raptures", the first of Enoch who "walked with God and he was not for God took him" (Ge 5:24) and the other of Elijah who "went up by a whirlwind to heaven" (2Ki 2:11).

Below are some representative uses of harpazo in the LXX...

Leviticus 6:4 then it shall be, when he sins and becomes guilty, that he shall restore what he took by robbery (Hebrew = gazal, 1497; Lxx = harpazo), or what he got by extortion, or the deposit which was entrusted to him, or the lost thing which he found,

Job 20:19 "For he has oppressed and forsaken the poor; He has seized (Hebrew = gazal, 1497; Lxx = harpazo) a house which he has not built.

Job 24:2 "Some remove the landmarks; They seize (Hebrew = gazal, 1497; Lxx = harpazo)  and devour flocks... 24:9 Others snatch (Hebrew = gazal, 1497; Lxx = harpazo)  the orphan from the breast, And against the poor they take a pledge.

Psalm 10:9 He (the wicked man) lurks in a hiding place as a lion in his lair; He lurks to catch (Hebrew = chataph, 2414; Lxx = harpazo) the afflicted; He catches (Hebrew = chataph, 2414; Lxx = harpazo)  the afflicted when he draws him into his net.

To meet - This phrase indicates that the Lord will be coming from one direction and we shall be coming from another to meet together in the air! What a glorious day that will be!

Martin Luther said he only had two days on his calendar—today and “that day.”

To meet the Lord - Literally reads  "into a meeting with the Lord."

See also: Table comparing Rapture vs Second Coming; The Rapture Question

Meet (529) (apantesis from apantáo from apó = from + antáo = to come opposite to, to meet especially to meet face to face)  describes a meeting especially a meeting of two who are coming from different directions.

In Greek culture the word had a technical meaning to describe the visits of dignitaries to cities where the visitor would be formally met by the citizens, or a deputation of them, who had gone out from the city for this purpose and would then be ceremonially escorted back into the city. Apantesis was often used to suggest the meeting of a dignitary or king, a famous person, describing people rushing to meet the one who was coming.

Hiebert has a similar comment on the meaning of apantesis writing that...

In Hellenistic Greek the expression had become a kind of technical term denoting "a ceremonial meeting with a person of position. In papyrus usage it was used of an official delegation going forth to meet a newly appointed magistrate, or other dignitary, upon his arrival in their district." Hogg and Vine remark, "Almost invariably the word suggests that those who go out to meet him intend to return to their starting place with the person met." But Thomas feels that "usage of the noun in LXX as well as differing features of the present context (e.g., Christians being snatched away rather than advancing on their own to meet the visitor) is sufficient to remove this passage from the technical Hellenistic sense of the word. A meeting in the air is pointless unless the saints continue on to heaven with the Lord who has come out to meet them (Milligan, p. 61)." (Ibid)

NIDNTT says apantesis was a

technical term for the solemn meeting of important persons.

The picture portrayed by the preposition eis (unto, into) is that the meeting occurs between the Lord coming from one direction and believers coming from another to meet together in the air.

There are 3 uses of apantesis in the NT...

Matthew 25:6 "But at midnight there was a shout, 'Behold, the bridegroom! Come out to meet him.'

Acts 28:15 And the brethren, when they heard about us, came from there as far as the Market of Appius and Three Inns to meet us; and when Paul saw them, he thanked God and took courage.

1 Thessalonians 4:17 (note)  Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord.

There are 25 occurrences of apantesis in the Septuagint (LXX) (1 Sam. 4:1; 6:13; 9:14; 13:10, 15; 15:12; 16:4; 21:1; 25:32, 34; 30:21; 2 Sam. 6:20; 19:25; 1 Chr. 12:17; 14:8; 19:5; 2 Chr. 12:11; 15:2; 19:2; 20:17; 28:9; Est. 8:12; Jer. 27:3; 41:6; 51:31)

1Samuel 4:1 Thus the word of Samuel came to all Israel. Now Israel went out to meet (Lxx = apantesis) the Philistines in battle and camped beside Ebenezer while the Philistines camped in Aphek.

1Samuel 6:13 Now the people of Beth-shemesh were reaping their wheat harvest in the valley, and they raised their eyes and saw the ark and were glad to see (Lxx = apantesis = "to meet it") it.

1Samuel 13:10 And it came about as soon as he finished offering the burnt offering, that behold, Samuel came; and Saul went out to meet (Lxx = apantesis) him and to greet him.

1 Samuel 25:32 Then David said to Abigail, "Blessed be the LORD God of Israel, who sent you this day to meet (Lxx = apantesis) me,

2 Chronicles 20:17 'You need not fight in this battle; station yourselves, stand and see the salvation of the LORD on your behalf, O Judah and Jerusalem.' Do not fear or be dismayed; tomorrow go out to face (Lxx = apantesis = meet) them, for the LORD is with you."

Jeremiah 51:31 One courier runs to meet (Lxx = apantesis) another, And one messenger to meet (Lxx = apantesis) another, To tell the king of Babylon That his city has been captured from end to end;

Together  (260) (hama) is a marker of simultaneous occurrence, at the same time, denoting the coincidence of two actions in time. Hama describes a point of time which is emphatically simultaneous with another point of time. Here in verse 17 hama depicts a simultaneous snatching up of bodies of both believers who are still alive and believers who had fallen asleep in Christ and had been resurrected prior to being raptured.

With (4862)(sun) speaks of intimacy in contrast to meta which speaks of nearness without the idea of intimacy. An excellent illustration of this difference is the two thieves on the Cross. The believing thief was crucified (physically but more importantly spiritually) with (sun) Christ (see word study on crucified with = sustauroo) while the other thief was crucified (physically next to) with Christ. The first thief experienced intimate union with Christ, while the second experienced only close proximity to Christ, the result of which was eternal separation from Christ.

Regarding the phrase with them (hama sun) Hiebert writes that this...

is "an unusual expression in the Greek (occurring again in 1Thessalonians 5:10) meaning here 'simultaneously, with them. The two groups will, united as one company, arise to meet the Lord. It implies the full association and equality of the two groups. For the living it will mean not only recognition of, but reunion with, their departed loved ones. (Ibid) (Bolding added)

This verse leaves no doubt that the believers who are alive at the time of the first aspect of the Second Advent when the Lord comes for His saints (for His Bride) will be caught up together with the resurrected dead.

In the clouds - or "amid clouds."

Clouds (3507) (nephele from nephos = a mass of clouds) describes  a visible mass of particles of condensed vapor suspended in the atmosphere. The clouds form the element with which those caught up are surrounded. That literal clouds are meant seems clear from Acts 1:9 where they are associated with Christ's ascension, as here with the ascension of His saints. The "second phase" of His Second Advent (see chart and discussion -Table comparing Rapture vs Second Coming )

Air (109)(aer from aemi = breathe unconsciously, respire) is the atmosphere with the clouds, "air" (as naturally circumambient), the celestial air surrounding the earth. The meeting with the Lord takes place "in the air," between heaven and earth. In five of its seven occurrences in the New Testament the word aer means the atmosphere.

The Greeks believed it to be the substance that filled the space between the earth and moon. They considered it to be thick and misty in contrast to the very pure, higher substance which they called aither, ether.

Reginald Showers in his treatise on the Rapture notes that...

The Scriptures present six raptures. Four have already taken place. Two are still to come. This book will examine one of those raptures: a major future event foretold in the Bible, namely, the coming of Christ to take His bride, the church. Most theologians call this “the Rapture”—from the Latin verb rapto, which means to seize and carry off,—because 1 Thessalonians 4:17 states that the church will be “caught up” to meet the Lord in the air. Other theologians have called this event “the Translation,” taking that name from the Latin word translatio (transporting, transferring) because Christ will transport the church from one location to another at that time.

The four raptures that have taken place include when both Enoch and Elijah were taken up from earth to heaven without experiencing death (Ge 5:24; He 11:5 {note}; 2 Ki 2:1, 11), when the Lord Jesus ascended to heaven after His death and resurrection (Mk. 16:19; Acts 1:9, 10, 11; Re 12:5-note), and when Paul referred to the rapture of a man (probably Paul himself) to the third heaven (2Co 12:2, 3, 4). Paul used the same verb there, translated caught up, as is used in Re 12:5-note for the Lord’s ascension and in 1Thessalonians 4:17 for the church’s Rapture. The other future rapture will occur when the two witnesses of the future Tribulation period ascend to heaven after God has resurrected them from death (Re 11:3-note, Re 11:11-note; Re 11:12-note). (Showers, R. E. Maranatha Our Lord, Come! . Bellmawr, New Jersey: The Friends of Israel Gospel Ministry, Inc)

AND THUS WE SHALL ALWAYS BE WITH: kai houtos pantote sun kurio esometha (FMI): (Psalms 16:11; 17:15; 49:15; 73:24; Isaiah 35:10; 60:19,20; John 12:26; 14:3; John 17:24; 2Corinthians 5:8; Philippians 1:23; 2Peter 3:13; Revelation 7:14, 15, 16, 17; 21:3, 4, 5, 6, 7,22,23; Revelation 22:3, 4, 5)

And thus evermore with the Lord shall we be! (Rotherham )

Always (3842)(pántote from pás = all + tóte = then) at all times: always , ever.

Hiebert adds that...

The important thing is not the place but the fact of the permanent union with the Lord. Wherever the Lord is, there His glorified church will be. (Ibid)

With (4862)(sun) as noted above speaks of intimate union or as Ellicott puts it "not merely an accompanying, but a coherence with "the Lord."

Hiebert adds this quote...

The entire content and worth of heaven, the entire blessedness of life eternal, is for Paul embraced, in the one thought of being united with Jesus, his Savior and Lord. This will he the acme of eternal bliss. (Findlay quoting Bornemann) (Ibid)

In summary, if one interprets Scripture literally, it would be virtually impossible to disregard Paul's clear teaching on The Rapture, one of the most monumental events in all of human history.

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The Two General
Resurrections

In order to better understand the Biblical nomenclature regarding the resurrection associated with the Rapture, it is important to give a brief summary of the two main categories of Biblical resurrections.

In the gospel of John, Jesus taught there were two general categories of resurrection, one of believers and one of unbelievers...

Do not marvel at this; for an hour is coming, in which all who are in the tombs shall hear His voice, and shall come forth; those who did the good deeds (good deeds do not save but are evidence of genuine saving faith in Christ - faith is the "root" and "good deeds" are the "root") to a resurrection of life, those who committed the evil deeds to a resurrection of judgment. (John 5:28-29) (Comment: From the following schematic timeline you will notice that the resurrection of unbelievers follows the last identifiable resurrection of believers by 1000 years, assuming one interprets the 1000 years of Revelation 20 literally).

In 1 Corinthians 15, the "Resurrection Chapter", Paul gives us the prototype for all subsequent resurrections of believers, explaining that...

now Christ has been raised from the dead, the first fruits of those who are asleep. (1Corinthians 15:20) (Comment: In Leviticus 23:10-14, the first fruits of grain harvested were offered by the priests to Jehovah as a sign and a promise of a greater harvest to come. In the same way, Christ's resurrection as the "first fruits" assures that all those who have placed their faith in Him will be part of the first resurrection, which is the greater harvest of all believers, both OT and NT. The exception is those believers who are alive when Christ returns to Rapture the Church will not experience physical death and will not require bodily resurrection.)

In Revelation 20, John uses the term first resurrection writing...

Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years. (See note Revelation 20:6)

Study the schematic timeline below and note that there are two general categories of resurrections. Then read the explanatory notes that follow.

*Note: The word "Tribulation" is never specifically used in Scripture to designate the last 7 years, Daniel's 70th week, but will be used in these notes because the term is so firmly entrenched in Christian jargon.

EXPLANATORY NOTES: The First Resurrection concerns only believers and is composed of several distinct "stages" at different times. Note that all believers (not just saints martyred during the Great Tribulation) will reign with Christ in His Millennial Kingdom. The Second Resurrection deals only with unbelievers and occurs in a single "stage" or as a one time event. Both the First and Second Resurrections refer to physical or bodily resurrection, not spiritual resurrection.

(1) The prototype resurrection forming the basis of the First Resurrection - Christ the first fruits of all subsequent resurrections of believers (1Co 15:20)

(2) The Second "stage" of the First Resurrection - Believers who have died during the Church Age will be resurrected at the time the Lord returns to Rapture His Bride, the Church. (1 Th 4:13, 14, 15, 16, 17, 18, 1Co 15:50, 51, 52, 53, cp Jn 14:3)

(3) The Third "stage" of the First Resurrection - The two witnesses who are killed in Revelation 11 are raised and then went up to heaven (Re 11:11, 12-notes Re11:11; 12)

(4a) The Fourth "stage" of the First Resurrection - After the Great Tribulation, believers who have been martyred will be resurrected to immortality (See notes regarding those who come out of Great Tribulation, some of which are undoubtedly martyred - Re 7:9-note; Re 7:14-note; see notes regarding saints martyred during the Great Tribulation some - Re 20:4-note; Re 20:5-note; Re 20:6-note)

(4b) The Fourth "stage" of the First Resurrection - After the time of Jacob's Distress or Trouble (= the Great Tribulation), the Old Testament saints will also be resurrected (see OT descriptions of resurrection - Daniel 12:1, 2, 13, Isaiah 26:19, Job 19:26)

What Biblical basis is there for placing the resurrection of OT saints at the end of the Great Tribulation, the time of Jacob's distress? Jeremiah gives us a clue writing...

'Alas! for that day (not a literal day but a 3.5 year period that corresponds to the Great Tribulation) is great, there is none like it; and it is the time of Jacob's distress (at which time there is a horrible time of persecution of Jews by the Satanically inspired Antichrist, a "Jewish holocaust" the likes of which the world has never seen, but one that will be cut short by the return of the Messiah), But he (Israel, the believing remnant) will be saved from it. And it shall come about on that day (what day? the day of the Lord's return - see description beginning in Re 19:11-note),' declares the LORD of hosts, 'that I will break his yoke from off their neck, and will tear off their bonds; and strangers shall no longer make them their slaves. (To reiterate, this day corresponds to the return of the Lord, who defeats the Antichrist and all Gentile powers arrayed against God, His saints and Israel) But they (this refers to those Jews who come to saving faith in the time of Jacob's distress - see Ro 11:25, 26, 27-note) shall serve the LORD their God, and David their king, whom I will raise up for them. (Jeremiah 30:7, 8, 9)

Comment: Note that these passages {also Ezekiel 37:24} indicate that David himself will be resurrected and will actually reign over the earthly Israel during the millennial age. David's resurrection follows the defeat of the Gentiles at the end of the Great Tribulation which supports the premise that this period is the time when OT saints are resurrected.

(5) The Second Resurrection - After the 1000 year Millennial Kingdom all of the unbelieving dead will be resurrected to stand before the Great White Throne judgment and since their names are not found written in the book of life, they will be cast into the Lake of fire, which constitutes the Second Death, eternal separation away from the glory of God. (Re 20:11-note; Re 20:12-note; Re 20:13-note; Re 20:14-note; Re 20:15-note)
 

WHEN DOES THE RAPTURE OCCUR?
 Pre-Tribulation, Mid-Tribulation, Post-Tribulation?

As discussed earlier, "tribulation" is the term commonly applied to the seven year period representing Daniel's 70th Week (Da 9:27-note), in spite of the fact that specific designation of the seven year period is never specifically referred to as The Tribulation. Jesus did identify the last 3.5 years of the seven year period as the Great Tribulation (Matthew 24:21, cp Re 7:14-note). Nevertheless, because the term Tribulation is so firmly entrenched in Christian teaching on the end times, it will be retained as a general reference to the Seventieth Week of Daniel.

Showers comments on why the views of the timing of the Rapture are so divergent among well meaning Christians...

Why then do Christians come to different conclusions regarding the time of the Rapture of the church? The Scriptures do not give a specific statement concerning the time of this event. As a result, every person who studies the subject of the Rapture is forced to look for inferences of its time from different details presented in the Bible. (Showers, R. E. (1995). Maranatha Our Lord, Come! Bellmawr, New Jersey: The Friends of Israel Gospel Ministry, Inc) (See also his article The Imminent Coming of Christ)

PRE-TRIBULATION
RAPTURE

In regard to the timing of the Rapture, the most commonly held view among evangelicals is that the Rapture will be Pre-Tribulation. This view holds that Christ does not actually set foot on earth but that believers meet Him in the air as described in 1Th 4:13-18. At the end of the Tribulation, when the Lord returns, Christians who have been raptured will come with the Lord (see notes beginning at Re 19:11-note; Re 19:14-note).

Observations which favor a Pre-Tribulation Rapture are listed below for your consideration. It should be noted that virtually all of these observations are of the indirect nature. In other words, there is no single passage of Scripture that unequivocally makes the statement "Jesus will return to rapture His Church before (or during the middle or after) the Seventieth Week of Daniel."

Nevertheless, in my opinion, the weight of "circumstantial" evidence makes a strong case for a pre-tribulation rapture. And yet as believers we will disagree over the timing of the rapture, but we should not let such disagreements produce divisions, the exact effect the enemy would seek to produce in the Body of Christ. The prayer of our Lord before He was crucified was for His disciples to be "perfected in unity (brought to complete unity), that the world may know that Thou didst send Me, and didst love them, even as Thou didst love Me." (Jn 17:23)

One thing all believers can agree on without reservation or argument is that Jesus will return (Bridegroom ) and will gather His Church (His Bride)  to Himself and we will all be together in perfect union and harmony forever (1Th 4:18-note)! (see Tony Garland's discussion of Marriage of the Lamb especially The Jewish Wedding Analogy) Therefore the glorious truth that unites us, is far greater and more profound than the issues which might separate us, and so now as those who are called to live with an eternal mindset as aliens and strangers (1Pe 2:11-note), let us agree to amicably, lovingly disagree! With that introduction, the arguments for a mid-tribulation or post-tribulation rapture will not be discussed at any length and the interested reader is referred to other resources that deal more completely with the topic of the rapture, specifically the timing of this event.

1) There are numerous allusions in Jesus' messages to the Seven Churches that His return could be imminent (see note on Imminency) and at any moment. The point is that Jesus could return at any time and that nothing must transpire before He comes. Note also that another truth inherent in the teaching of imminency is that Christ's return will be sudden and unexpected. If the Rapture were to be mid-tribulation, the day of His return could be accurately calculated from date of the signing of the covenant between Antichrist and Israel, which signals the beginning of the Tribulation (Da 9:27-note).

Remember (present imperative - command to make this your lifestyle!) therefore from where you have fallen, and repent (aorist imperative - Do it now! Don't delay! It is urgent!) and do (aorist imperative - Do it now! Don't delay! It is urgent!) the deeds you did at first; or else I am coming to you, and will remove your lampstand out of its place-- unless you repent. (Re 2:5-note)

Repent (aorist imperative - Do it now! Don't delay! It is urgent!) therefore; or else I am coming to you quickly, and I will make war against them with the sword of My mouth. (Re 2:16-note)

'Nevertheless what you have, hold fast (aorist imperative - Do it now! Don't delay! It is urgent!) until I come. (Re 2:15-note)

'Remember (present imperative - command to make this your lifestyle!) therefore what you have received and heard; and keep (present imperative - command to make this your lifestyle to keep in view, so as to watch over, give watchful care, continually guarding!) it, and repent (aorist imperative - Do it now! Don't delay! It is urgent!). If therefore you will not wake up, I will come like a thief, and you will not know at what hour I will come upon you. (Re 3:3-note)

I am coming quickly; hold fast (present imperative - command to make this your lifestyle!) what you have, in order that no one take your crown. (Re 3:11-note)

Comment: Salvation cannot be lost, but a reward can be - see 1Co 3:15; 2John 8.

2) Jesus message to the Church at Philadelphia is stated in such a way as to convey the sense of a future predictive, protective aspect.

Revelation 3:10 Because you have kept the word of My perseverance, I also will keep (tereo) you from (ek) the hour of testing, that hour which is about to come upon the whole world, to test those who dwell upon the earth (earth dwellers is a unique term {not oikeo the usual verb = to dwell but katoikeo = to settle down, a more "intense" or committed dwelling, signifying that they are fixated on earth with absolutely no desire to be heaven bound} John uses katoikeo repeatedly {some 10 times beginning in Re 6:10-note through the last use in Re 17:8-note} in Revelation 6-19 to describe unbelievers who remain on earth during that period and steadfastly refuse to repent and believe the gospel. In Re 13:8-note and Re 13:14-note these individuals are specifically defined as those "whose name has not been written in the book of life"). (Re 3:10-note)

Comment: Admittedly Re 3:10-note is hotly debated in regard to whether or not it supports a pre-tribulation rapture. Without going into great detail, the debate is primarily focused on Jesus' intended meaning in His phrase "I will keep you from the hour of testing", some (especially those that favor a post-tribulation rapture) interpret this to mean Jesus will keep us "through" the testing, while the pre-tribulation camp interprets this phrase to mean that He will take the Church "out of" the time of testing. Despite attempts to suggest otherwise, the Greek preposition ek does have the meaning of out of or from. If Jesus had used other prepositions such as dia which means through and en which means in  either of these prepositions would favor the post-tribulation view that the church was destined for wrath (this subject is discussed below - see 1Th 1:10-note; 1Th 5:9-note). If you are interested in more in depth discussion on the preposition ek relative to Re 3:10-note see the article entitled The Rapture in Revelation 3:10" by Jeffrey L Townsend - This is the same article that is in Bibliotheca Sacra Volume 137: Page 252, July-Sept, 1980) (Townsend also discusses John 17:15b at length, where Jesus asks His Father to "keep {tereo} them from {ek} the evil").

Also note the fact that multitudes of believers will be martyred during the last 3.5 years of the Great Tribulation (see Re 7:9-note; Re 7:14-note) would hardly support the premise that Jesus "keeps" (guards, protects) believers during the Seven Year Tribulation, specifically the horrific last 3.5 years when the Antichrist rules the world (Re 13:16-note; Re 13:17-note; Re 13:18-note).

In regard to the phrase the hour of testing , notice that in Greek the definite article "the" (tes) precedes hour which is a reference not just to any time of testing (believers are always being tested) but to a very specific identifiable period of testing. Jesus did not further identify this specific time, but in the context (context is critical for accurate interpretation) of the book of Revelation and with the knowledge that there is a very specific time of testing coming upon the entire world, the Seventieth Week of Daniel (Da 9:27-note), it is very reasonable to conclude that this figurative use of the hour (i.e., it is clearly not a literal 60 minute time period) refers to the time of the Tribulation. It is notable that there are some 12 uses of the word hour in the Revelation, chapter 14 having two uses that are relevant to this discussion...

Revelation 14:7 and he (another angel flying in midheaven having an eternal gospel to preach to the entire world - see Re 14:6-note) said with a loud voice, "Fear God, and give Him glory, because the hour of His judgment has come; and worship Him who made the heaven and the earth and sea and springs of waters." (Re 14:7-note)...15 And another angel came out of the temple, crying out with a loud voice to Him who sat on the cloud, "Put in your sickle and reap, because the hour to reap has come, because the harvest of the earth is ripe." (Re 14:15-note).

Comment: These verses are chronologically at the midpoint of the tribulation (as determined by close observation and literal interpretation of the Revelation) and therefore would in fact lend some support to a mid-tribulation rapture, for the hour that the angelic messengers are referring to is God's final outpouring of wrath during the last 3.5 year Great Tribulation. On the other hand, this truth does not exclude a pre-tribulation rapture, although it would argue against a post-tribulation rapture.

Notice who is the object of this world wide testing - the earth dwellers, not the faithful. Again this observation regarding the recipients of the testing is indirect support for the fact that the church will not be present. To be sure, many peoples will come to know Christ during the tribulation period (Re 7:9-note; Re 7:14-note) and especially the Great Tribulation, but they are not benefactors of God's promise in Re 3:10-note to keep them from the hour of testing. In fact, the world wide testing is undoubtedly an "impetus" that God's Spirit uses to awaken their dead souls to receive the life giving Gospel proclaimed throughout the world by the angel in mid-heaven. However, even as they receive Christ and refuse Antichrist, they do so with the realization that they will mark themselves as targets who are subject to martyrdom at the hands of the Antichrist!

Townsend sums up the arguments that Re 3:10-note supports a pre-tribulation rapture noting that...

Although Revelation 3:10 describes the result of the rapture (i.e., the position and status of the church during the tribulation) and not the rapture itself, the details of the hour of testing just mentioned establish the Pretribulation rapture as the most logical deduction from this verse . The promise of preservation is from a period of time which will envelope the whole world. Only a Pretribulation rapture would remove the church completely from the earth and its time continuum. Thus the Pretribulation rapture is found to be a proper logical deduction from the data found in Re 3:10-note. (Ibid)

To reiterate, although Re 3:10-note supports a pre-tribulation rapture, it does not dogmatically make that statement and it is therefore open to honest criticism by those who hold other viewpoints on the timing of the Rapture.

3). In Revelation 2-3 we see repeated references to what the Spirit says to the churches...

He who has an ear, let him hear what the Spirit says to the churches. (Re 2:7-note; Re 2:11-note; Re 2:17-note; Re 2:29-note; Re 3:6-note; Re 3:13-note; Re 3:22-note)

In Re 4:1-note, John begins with the time phrase after these things. What things? In context, the things Jesus has just said to the Churches in Revelation 2-3. And then in Re 13:9-note John records a statement very similar to that Jesus had stated to each church...

If anyone has an ear, let him hear.

Notice, that conspicuously missing from this phrase in Re 13:9-note are the words what the Spirit says to the churches.

In short, although, the phrase in  Re 13:9-note is similar to the phrases in Revelation 2-3, there is no reference to the Church. The implication is that the Church is not present, having been removed from earth prior to the onset of the Tribulation.

4). After Revelation 4, John presents two ''new groups'' inaugurated to accomplish God's work of ministry.

In Re 11:3ff-note we see God's two witnesses and in Re 7:4f-note we see 144,000 Jews sealed and protected. If the Church is present during the Tribulation, why is she not also mentioned as God's instrument for the proclamation of the Gospel? And if the Church is present, why isn't she sealed, especially in view of the fact that she is to be kept from the hour of testing which is about to come upon the whole world (Re 3:10-note)? The answers to these questions support the conclusion that the Church is not present on earth after Revelation 4 and that God provides other witnesses who can testify to the truth of the Gospel.

5). The Lord's return would not surprise the Church if the rapture were either mid- or post-tribulation.

Why? The answer becomes clear from review of Da 9:27-note for when the Antichrist brokers a covenant with Israel, believers could theoretically began to mark off time and thus the day of the Lord's return could be known with certainty. But in the Olivet Discourse (Matthew 24-25) Jesus Himself taught...

of that day and hour (of the return of Christ) no one knows, not even the angels of heaven, nor the Son, but the Father alone. For the coming of the Son of Man will be just like the days of Noah. (Matthew 24:36,37)

Much of the rest of the Olivet discourse is an urgent exhortation to always be ready and watching for Christ's return, an exhortation that would be contradictory and unnecessary if we knew in advance the day of His coming. The initial phase of the coming of Christ to rapture His Bride, the Church, therefore, is always imminent (see note on Imminency). For those who come to faith in Christ in the Great Tribulation, they can know to some degree the time of the Lord's return.

John Piper (who I respect greatly) favors a post-tribulation rapture (Definitions and Observations Concerning the Second Coming of Christ - Scroll down to "Arguments for Post-tribulationism") but in his comments on Luke 13:24ff he makes this comment regarding our need to strive to enter through the narrow door...

Jesus warned that the days just before His Second Coming would be in many ways very normal. It will be, Jesus says, like the days of Noah before the flood came and swept people away who were utterly unsuspecting

Comment: If one believes in a Post-Tribulation Rapture, it hardly seems possible that the days of the last half of the Tribulation would be "very normal!"

In addition if Jesus raptures all believers at the end of the Tribulation, who is left to populate the Millennial Kingdom? This would also seem to be a strong logical argument against a post-tribulation rapture.

**From Tony Garland's discussion of Marriage of the Lamb specifically The Jewish Wedding Analogy

6) The Church has been looking for and expecting Jesus to return at any moment ever since His ascension (see Imminency). This point is similar to point #1.

In his letter to the Thessalonians Paul writes that...

they themselves report about us what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God, and to wait (present tense = keep on waiting expectantly, waiting with a sense of anticipation as the habit of their life) for His Son from heaven, Whom He raised from the dead, that is Jesus, Who delivers us from (ek = out of - cp point #2 above) the wrath to come. (1Th 1:9-note; 1Th 1:10-note)

Comment: Although believers fully recognize the seriousness of God's wrath against sin, they rest in the glorious truth of the gospel that Christ delivers His own from (ek) or out of the coming wrath. Some expositors favor this deliverance as a reference to rescue from the eternal wrath of God in the Lake of fire. However, in the context of Paul's eschatological teaching that the Day of the Lord is associated with unbelievers who are in darkness (1Th 5:1, 2, 3 -note), it seems more likely that in 1Th 1:10-note  the specific wrath (definite article is present) refers to the Tribulation which overlaps with the Day of the Lord. As Paul explained in 1 Thessalonians 5:9 God has not destined believers for wrath. The Tribulation is certainly a time of wrath, especially the last 3.5 years of the Great Tribulation (where the word wrath is heavily concentrated, 9/11 uses in Revelation occurring from chapter 11 onward which describes the last 3.5 years)  And here in 1Th 1:10-note Paul emphasized that Jesus delivers believers from the wrath to come which would correlate with a Pre-Tribulation Rapture.

Now, admittedly, this same reasoning could be used to support the premise of a Mid-Tribulation Rapture, because this timing would also effect a rescue of believers from the Great Tribulation or last 3.5 years during which mankind will experience the primary outpouring of God's wrath. However, one of the greatest arguments against a Mid-Tribulation Rapture is that the time of the "initial phase" of Christ's return (as opposed to the "second phase" usually referred to as The Second Coming at the end of the Great Tribulation) to rapture the church could be calculated by using the date the Antichrist secured the covenant with Israel and adding 1260 days, 42 months or 3.5 years to that date (Seventieth Week of Daniel or notes Da 9:27-note). The upshot is that for the first 3.5 years believers would have no sense of Christ's imminent return such as Paul described!

The Thessalonians and Paul himself  (as well as Silas and Timothy) fully expected to meet the Lord in the air as indicated by his use of the first person plural pronoun in the following verses...

For this we (Paul and the Thessalonian believers) say to you by the word of the Lord, that we (Paul and the Thessalonian believers) who are alive, and remain until the coming of the Lord, shall not precede those who have fallen asleep...Then we (Paul and the Thessalonian believers)  who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord. (See 1Th 4:15-note; 1Th 4:17-note)

Comment: It is significant to note in these relatively early years of his ministry, Paul considered it likely that he, himself, would be living when Christ returned. This divinely inspired conviction proves that the rapture has always been imminent, not contingent on other events that must come first. That is why Jesus urged His disciples always to be watchful and ready for His return - Matthew 24:42,44.

7) Another observation that indirectly favors a Pre-Tribulation Rapture is the fact that the Church is repeatedly instructed to watch for Christ and never for the Antichrist.

8) Another "argument from silence" is the complete absence of any statement of rapture in the closing days of Daniel’s Seventieth Week

9) Another line of indirect evidence favoring a Pre-Tribulation Rapture is the Jewish focus of Daniel’s Seventieth Week.

In other words the tribulation, the Seventieth Week of Daniel, is primarily focused on Daniel's people, the Jews, (Da 9:24-note) and thus it is not surprising that there is no mention of the Church after Revelation 2-3. This notable absence of Christ's Bride, the Church from Revelation 4-18, is most logically explained by her Pre-Tribulation Rapture by her Bridegroom and the subsequent renewal of Jehovah's redemptive program for His beloved "Wife", Israel (as He describes her in Je 31:32, Is 54:5, Ho 2:19). As an aside, some argue that although the term "church" is not present in Rev 4-18, the term "saints" is present and they are one in the same. Saints however is simply a generic term for believers of all ages {e.g., "saints" is a common term in Daniel for believers and has no specific reference to the entity of the "church" which is  composed of saints} and does not prove the church is present in Rev 4-18.

David Levy explains the Jewish focus of Daniel's 70th Week writing that...

it is clear from Scripture that the Church and Israel are not identical. God has a separate program for each, especially during the Tribulation period. This is indicated in Daniel 9 (Da 9:24-note; Da 9:25-note; Da 9:26-note; Da 9:27-note), a key passage giving an overview of the Tribulation. The angel Gabriel informed Daniel about God’s future program for Israel ("for your people and your holy city" Da 9:24-note). Gabriel said that God would deal with Israel for seventy weeks of seven years each, or four hundred ninety years. Those years are divided into three sections. The first seven weeks of years (49 years) deal with the return of the Jewish people from Babylon and the rebuilding of the city of Jerusalem. The second section of sixty-two weeks (434 years) covers the rebuilding of Jerusalem until the Messiah is cut off (Jesus’ crucifixion). Between the end of the sixty-nine weeks (483 years) and the beginning of the seventieth week is a gap of at least two thousand years (The so-called "Church Age", during which Christ builds His Body, the Church). (The Rapture Question - The Friends of Israel Gospel Ministry, Inc) (Bolding added)

Comment: In other words what Levy is saying is that the Seventieth Week is primarily for the Jews, not for the Church, so the Church is taken out of the picture. For 2000 years God has placed Israel on the "back burner" while the Church Age has flourished. But when the Bridegroom returns to rapture His Bride, God renews His plan for Israel, culminating with the Seventieth Week of Daniel.

Gabriel explains to Daniel that the "last week" is primarily about Israel and the Jewish people declaring that...

Many (Jews) will be purged, purified and refined; but the wicked will act wickedly, and none of the wicked will understand, but those who have insight will understand. (this group represents the remnant, the "all of Israel" who will be saved {Ro 11:26-note}, the 1/3 that are brought through the fires of the Great Tribulation {see Zech 12:10, 13:8, 9}, which will bring to an end the time of punishment for God's wife {see Je 31:32, Is 54:5, Ho 2:19}, Israel, who will finally be purified, so that all the Jews entering into the Millennium represent genuine believers in Messiah. Yes, Gentiles will be saved during the Seventieth Week of Daniel but the primary purpose of this refining fire is to purge the dross of unbelief from Israel.) (Daniel 12:10)

As alluded to above, some evidence favors a Mid-Tribulation Rapture occurring prior to the Great Tribulation in the last 3.5 years. One argument often given in support is that the Seventh Trumpet in Re 11:15 (note) is the same as the "last trumpet" Paul mentions in 1Co 15:52, but this is not supported by a careful analysis of parallel passages (click for discussion)

David Levy summarizes the various views writing that...

Despite this proliferation of views, Christians need not be confused regarding the correct teaching of Scripture. The Pretribulation Rapture interpretation is the strongest position because it takes a literal interpretation (see Read the Bible Literally) of key Scriptures bearing on the Rapture of the church. Most advocates of a Posttribulation Rapture (see John MacArthur's comments on Post-Tribulation Rapture) do not interpret Scripture literally but allegorically (see discussion of Interpretation), making the interpreter, not the Scripture, the final authority. Also, although some of the other positions claim to maintain that the Rapture of the church is imminent, only pretribulationalists hold that Christ’s imminent return is a signless event. And lastly, the pretribulational view is the only view that consistently separates God’s program for the church from His program for Israel. (Ibid)

Richard Mayhue in his article in the Master's Seminary Journal's article Why a Pretribulational rapture? (see this excellent in depth article) asks and answers the question...

Will the “Rapture” Be Pre, Mid, or Post in a Time Relationship to Daniel’s Seventieth Week?...

The following seven evidences point to a pretribulational rapture. In this writer’s opinion, they create a far more compelling case than the reasoning given for any other time of the rapture...

(1) The Church Is Not Mentioned in Revelation 6-18 as Being on Earth (click for explanation)

(2) The Rapture Is Rendered Inconsequential if It Is Posttribulational (click for explanation)

(3) The Epistles Contain No Preparatory Warnings of an Impending Tribulation for Church-Age Believers (click for explanation)

(4) First Thess 4:13-18 Demands a Pretribulational Rapture (click for explanation)

(5) John 14:1-3 Parallels 1 Thess 4:13-18 (click for explanation)

(6) The Nature of Events at Christ’s Posttribulational Coming Differs from That of the Rapture (click for explanation)

(7) Rev 3:10 Promises That the Church Will Be Removed Prior to Daniel’s Seventieth Week (click for explanation)

See Also...

Is The Return of Christ Premillennial? by Dr John Walvoord

New Testament Words for the Lord’s Coming by Dr John Walvoord