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Will There Be a Rapture? By Kenneth Perkins Christians are continually with the Lord; He and His Father dwell with us in the New Jerusalem that has come out of heaven. The following two lessons are part of an eight-part study directed toward those of my own age group (teenagers) at the time of their writing in the summer of 2003. Although my beliefs have fleshed out more, become more elaborate, and have been somewhat modified since when I first accepted full preterism and wrote these articles (late spring/early summer of 2003), these articles are still, for the most part, representative of my understandings of the fulfillment of the promises of God, particularly relating to the issue of judgment. As for their areas in which my views have changed, newer articles will point out these changes. Will There Be a Rapture? (Part Five) If the end as come, then that means that the judgment has come and that the dead have been raised. How can this be possible? If you have read any of the other lessons, you have seem that all of the points found therein are biblically based. It should be clear, then, that Bible tells us how this took place. Understanding this truth, however, may not come easy, however, since the futurist doctrines of the world have made it hard for many to understand that a passage might mean something other than what their tradition has taught them. The first thing that one must understand is how all people were judged. Although all people were judged, how this judgment occurred was not the same for all people. The Bible tells us that “The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that cause stumbling, and them that do iniquity” (Matthew 13:41, American Standard Version). Elsewhere, the word tells us that “he shall send forth 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” (Matthew 24:31; cf. Mark 13:27). Taking these passages on their own, one might come to the conclusion that they are speaking of a one-part event. However, there are two parts to this event: the event pertaining to the living and the event pertaining to the dead. We shall examine the event pertaining to the dead presently, and examine the event pertaining to the living in the next lesson. When examining the above passages (and others similar to them), one must be careful to take all passages on a subject together. For example, from Romans 3:23 and Romans 5:12, one could conclude that Jesus was a sinner, for both passages say that “all” have sinned. However, other passages teach that Jesus was not a sinner (2 Corinthians 5:20, 21; 1 Peter 2:21, 22; 1 John 3:5). By this system, we learn that one part of the judgment that occurred in AD 70 pertained specifically to the dead. The book of Daniel tells us, “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (Daniel 12:2). They who slept “in the dust of the earth,” the dead went on to everlasting life (meaning not the gaining of spiritual life, but the heavenly inheritance) or contempt at the resurrection, not all people. Likewise, at the judgment of AD 70, not all people were to go to heaven and hell, but rather those who were “in the dust of the earth.” The book of Hebrews also tells us that “it is appointed unto men once to die, and after this cometh judgment” (Hebrews 9:27, 28). The system that God has established has death first and then judgment; one’s judgment (as far as the inheritance of heaven and hell is concerned) does not come while one is still alive. This point is reiterated in the book of Revelation: Revelation 20:11-13 [11] And I saw a great white throne, and him that sat upon it, from whose face the earth and the heaven fled away; and there was found no place for them. [12] And I saw the dead, the great and the small, standing before the throne; and books were opened: and another book was opened, which is the book of life: and the dead were judged out of the things which were written in the books, according to their works. [13] And the sea gave up the dead that were in it; and death and Hades gave up the dead that were in them: and they were judged every man according to their works. Notice that this passage explicitly defines the phrase “every man” as the dead. The judgment in this passage refers to what happened (and still does happen) when people are dead. Thus, the Bible affirms that the judgment of the dead has come. In addition to the Bible affirming that the day of judgment has come, it also affirms that the dead have risen. If dead before the second coming of Christ, one did not go to heaven or hell; one went to “Hades” (“Abraham’s bosom” and the “torments” in the story of the rich man and Lazarus in Luke 16:19-31). This is affirmed by Christ’s statement in the gospel according to John: “And no one hath ascended into heaven, but he that descended out of heaven, even the Son of man, who is in heaven” (John 3:13). Here we learn that at the time of Christ “none” had ascended to heaven; if all those who had previously died were in heaven, surely Christ would not have said this. Peter also affirms this, telling the Jews on the day of Pentecost, “For David ascended not into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies the footstool of thy feet” (Acts 2:34, 35). Here we learn that David did not ascend into the heavens; if dead people went to heaven, would this not be where David went? It is clear, then, that Hades, and not heaven or hell, was the destination of the dead before the return of Christ. You may be asking yourself, “Why were the dead not seen if they rose?” Paul answered this question in his first epistle to the Corinthians: 1 Corinthians 15:35-46 [35] But some one will say, How are the dead raised? and with what manner of body do they come? [36] Thou foolish one, that which thou thyself sowest is not quickened except it die: [37] and that which thou sowest, thou sowest not the body that shall be, but a bare grain, it may chance of wheat, or of some other kind; [38] but God giveth it a body even as it pleased him, and to each seed a body of its own. [39] All flesh is not the same flesh: but there is one flesh of men, and another flesh of beasts, and another flesh of birds, and another of fishes. [40] There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. [41] There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. [42] So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: [43] it is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power: [44] it is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. [45] So also it is written, The first man Adam became a living soul. The last Adam became a life-giving spirit. [46] Howbeit that is not first which is spiritual, but that which is natural; then that which is spiritual. Here Paul explains several things. He explains that for one to be “raised” one must first die; thus, it is when one dies that one receives this new body. He goes on to explain that this new body will not be made of the same “stuff” as the old body; when the dead were raised, they were raised in spiritual, not natural, bodies. This passage refutes the idea that the resurrection body must be physical; Paul explicitly states that “that which thou sowest, thou sowest not the body that shall be.” Thus, the body raised is different from the body that is sown; it is not the same type. It is evident, then, that since the body sown is physical, the body raised need not also be physical, but can be, as Paul states, spiritual. Paul later goes on to explain in verse 50 that “flesh and blood cannot inherit the kingdom of God.” (This statement refutes the idea that the kingdom is a physical kingdom; if the kingdom of God is a yet-to-be-established fleshly reign, how is it that flesh and blood cannot inherit the kingdom?) Thus, the dead raised were raised in spiritual bodies, not natural ones, and therefore were not seen. In addition, those living are not members of a physical kingdom, but of one spiritual in nature and partake of the blessings of this kingdom not in a physical manner, but spiritually. Paul’s writings in his second epistle to the saints of Corinth also go to teach the same idea: 2 Corinthians 5:1-8 [1] For we know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal, in the heavens. [2] For verily in this we groan, longing to be clothed upon with our habitation which is from heaven: [3] if so be that being clothed we shall not be found naked. [4] For indeed we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but that we would be clothed upon, that what is mortal may be swallowed up of life. [5] Now he that wrought us for this very thing is God, who gave unto us the earnest of the Spirit. [6] Being therefore always of good courage, and knowing that, whilst we are at home in the body, we are absent from the Lord [7] (for we walk by faith, not by sight); [8] we are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord. Here we learn several things. First, when one puts off the physical tabernacle, one goes on to receive and become clothed with a habitation in heaven. Second, one learns that to be absent from the (physical) body is to be at home with the Lord (in heaven). If believers will receive new physical bodies, how exactly is being absent from the body the opposite of being at home with the Lord? Such would not make sense. The simple truth is that the putting off of the “tabernacle” (the physical body: see 1 Peter 1:13, 14) results in one not receiving a new physical body, but a habitation in the heavens, the spiritual body. Christ fulfilled His promises to His people in the first century when He returned and raised the dead. To say that the dead have not been raised is to make the very declarations of Christ Himself utter nonsense: John 5:24, 25 [24] Verily, verily, I say unto you, He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgment, but hath passed out of death into life. [25] Verily, verily, I say unto you, The hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. What did Jesus mean by the phrase “the hour cometh, and now is”? In John 4:23, one finds the Christ saying to the Samaritan woman at the well, “But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: for such doth the Father seek to be his worshippers.” To His disciples Christ declared at the last supper, “Behold, the hour cometh, yea, is come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me” (John 16:32). In both of these passages, the use of this phrase (or a slight variation) demonstrates that the event in question would occur soon. Likewise, Jesus was declaring that the dead would soon hear His voice and live. The dead in question Christ specifies: John 5:24-29 [24] Verily, verily, I say unto you, He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgment, but hath passed out of death into life. [25] Verily, verily, I say unto you, The hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. [26] For as the Father hath life in himself, even so gave he to the Son also to have life in himself: [27] and he gave him authority to execute judgment, because he is a son of man. [28] Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear his voice, [29] and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment. The dead in question are those in their tombs; Jesus is not speaking simply of the spiritually dead. Thus, Jesus declared that the resurrection of the dead would be soon in the first century. To say otherwise is to imply that Jesus was a false prophet or worse. That the resurrection are linked to the destruction of Jerusalem is evident when one examines the verse directly preceding Daniel 12:2, mentioned above: Daniel 12:1-2 [1] And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. [2] And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. This occurred in the destruction of Jerusalem: Mark 13:14-19 [14] But when ye see the abomination of desolation standing where he ought not (let him that readeth understand), then let them that are in Judaea flee unto the mountains: [15] and let him that is on the housetop not go down, nor enter in, to take anything out his house: [16] and let him that is in the field not return back to take his cloak. [17] But woe unto them that are with child and to them that give suck in those days! [18] And pray ye that it be not in the winter. [19] For those days shall be tribulation, such as there hath not been the like from the beginning of the creation which God created until now, and never shall be. The tribulation surrounding the events of the destruction of Jerusalem (which is what is in question in this passage: see Mark 13:1-4) is described as the tribulation of the book of Daniel is. Moreover, verse 7 of the passage in Daniel declares, “when they have made an end of breaking in pieces the power of the holy people, all these things {the resurrection and judgment} shall be finished.” When did this happen? Christ tells us in Luke: Luke 21:20-24 [20] But when ye see Jerusalem compassed with armies, then know that her desolation is at hand. [21] Then let them that are in Judaea flee unto the mountains; and let them that are in the midst of her depart out; and let not them that are in the country enter therein. [22] For these are days of vengeance, that all things which are written may be fulfilled. [23] Woe unto them that are with child and to them that give suck in those days! for there shall be great distress upon the land, and wrath unto this people. [24] And they shall fall by the edge of the sword, and shall be led captive into all the nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. The breaking in pieces of the power of the “holy people,” the Jews, occurred when the Romans destroyed Jerusalem. Jesus confirms the angel’s declaration that all things would be fulfilled in verse 22. It follows, therefore, the resurrection mentioned in Daniel 12 was also fulfilled.
One of the arguments against a first-century resurrection is found in Christ’s words concerning marriage. Jesus, responding to a question posed by the Pharisees (Matthew 22:23-28; cf. Mark 12:18-23; Luke 20:27-33), declared, “Ye do err, not knowing the scriptures, or the power of God. For in the resurrection they neither marry, nor are given in marriage, but are as angels in heaven” (Matthew 22:29, 30) In Mark’s account, the wording is, “Is it not for this cause that ye err, that ye know not the scriptures, nor the power of God? For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as angels in heaven” (Mark 12:24, 25). In Luke’s account, one reads the following: Luke 20:34-36 [34] And Jesus said unto them, The sons of this world marry, and are given in marriage: [35] but they that are accounted worthy to attain to that world, and the resurrection from the dead, neither marry, nor are given in marriage: [36] for neither can they die any more: for they are equal unto the angels; and are sons of God, being sons of the resurrection. Some argue that if the resurrection has come, then there should be no more marriage. Is such the case? The above passages do not teach such at all. As we have seen, it is when one has died physically that one is raised from the dead; it is one those who “sleep in the dust of the earth” who are subject to the resurrection. Thus, the above passages are simply stating that when one dies and rises, one is not “married” to anyone. Some may argue that because “that world” (or, more accurately, “that age”), the new covenant has come, that there should be no more marriage. Yet, Luke’s account does not say that one being in the world to come alone would do away marriage. What Luke’s account does say is that those “accounted worthy to attain to that world, and the resurrection from the dead, neither marry, nor are given in marriage.” It is when one has entered the new covenant relationship with God and has been raised from the dead after death that one becomes one of the “sons of the resurrection.” These passages, therefore, do not argue against the teaching that the resurrection has already come.
Will There Be a Rapture? (Part Six) In the last lesson, we examined the judgment of the dead and the resurrection that occurred at Christ’s coming. There was, however, a judgment of the living at Christ’s coming, namely the judgment that He exacted on the people of His day. Let us again examine some passage pertaining to this event. Matthew 13:41 reads, “The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that cause stumbling, and them that do iniquity” (American Standard Version). Matthew 24:31 reads, “And he shall send forth 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.” How did this event pertain to the living? The Bible explains, beginning with the preaching of John the Baptist. John declared, “And even now the axe lieth at the root of the trees: every tree therefore that bringeth not forth good fruit is hewn down, and cast into the fire” (Matthew 3:10). This event is consistent with the parable of the tares (Matthew 13:24-30, 36-43), which contains the first passage listed above in Christ’s explanation of the parable. (The very fact that the axe was at the root of the trees in the first century, and therefore already in a position to judge the “trees,” the people, is a strong argument in itself that the judgment occurred in the first century.) How did this “gathering out” of the workers of iniquity occur in AD 70? The Bible teaches that there were two aspects to this event. The first was Christ’s judgment of the children of Israel. Christ, speaking of His kingdom, stated the following: Matthew 8:11-12 [11] And I say unto you, that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: [12] but the sons of the kingdom shall be cast forth into the outer darkness: there shall be the weeping and the gnashing of teeth. Who were these “sons of the kingdom”? Those who were the blood descendants of the patriarchs, faithless Israel (v. 10). Christ came in judgment of the children of Israel not only for their general disobedience to God, but for their rejection of Him. Peter, speaking to some Jews, stated the following: Acts 3:17-23 [17] And now, brethren, I know that in ignorance ye did it {crucified Christ}, as did also your rulers. [18] But the things which God foreshowed by the mouth of all the prophets, that his Christ should suffer, he thus fulfilled. [19] Repent ye therefore, and turn again, that your sins may be blotted out, that so there may come seasons of refreshing from the presence of the Lord; [20] and that he may send the Christ who hath been appointed for you, even Jesus: [21] whom the heaven must receive until the times of restoration of all things, whereof God spake by the mouth of His holy prophets that have been from of old. [22] Moses indeed said, A prophet shall the Lord God raise up unto you from among your brethren, like unto me. To him shall ye hearken in all things whatsoever he shall speak unto you. [23] And it shall be, that every soul that shall not hearken to that prophet, shall be utterly destroyed from among the people. The highlighted portion is found in the law and is a prophecy of Jesus: Deuteronomy 18:15-19 [15] Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; [16] according to all that thou desiredst of Jehovah thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of Jehovah my God, neither let me see this great fire any more, that I die not. [17] And Jehovah said unto me, They have well said that which they have spoken. [18] I will raise them up a prophet from among their brethren, like unto thee; and I will put my words in his mouth, and he shall speak unto them all that I shall command him. [19] And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. Thus, because the people refused to listen to the Prophet, Jesus, God required it from them. How did this occur? Deuteronomy 28:49-52 [49] Jehovah will bring a nation against thee from far, from the end of the earth, as the eagle flieth; a nation whose tongue thou shalt not understand; [50] a nation of fierce countenance, that shall not regard the person of the old, nor show favor to the young, [51] and shall eat the fruit of thy cattle, and the fruit of thy ground, until thou be destroyed; that also shall not leave thee grain, new wine, or oil, the increase of thy cattle, or the young of thy flock, until they have caused thee to perish. [52] And they shall besiege thee in all thy gates, until thy high and fortified walls come down, wherein thou trustedst, throughout all thy land; and they shall besiege thee in all thy gates throughout all thy land, which Jehovah thy God hath given thee. This is exactly how God judged the people through Rome when they refused to obey His word by obeying His Son. This is exactly how He required Israel’s stubbornness of them. This is totally consistent with the parable of the wicked tenants: Mark 12:1-12 [1] And he began to speak unto them in parables. A man planted a vineyard, and set a hedge about it, and digged a pit for the winepress, and built a tower, and let it out to husbandmen, and went into another country. [2] And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruits of the vineyard. [3] And they took him, and beat him, and sent him away empty. [4] And again he sent unto them another servant; and him they wounded in the head, and handled shamefully. [5] And he sent another; and him they killed: and many others; beating some, and killing some. [6] He had yet one, a beloved son: he sent him last unto them, saying, They will reverence my son. [7] But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours. [8] And they took him, and killed him, and cast him forth out of the vineyard. [9] What therefore will the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others. [10] Have ye not read even this scripture: The stone which the builders rejected, The same was made the head of the corner; [11] This was from the Lord, And it is marvellous in our eyes? [12] And they sought to lay hold on him; and they feared the multitude; for they perceived that he spake the parable against them: and they left him, and went away. This parable demonstrates the means by which God (the vineyard owner in the parable) judged His people (particularly the physical Jews alive at the time of Christ: see v. 12) for disobeying and slaying the prophets (the messengers in the parable) and the Christ (the son in the parable): He took the kingdom away from the physical nation of Israel. This is in accordance with the declarations that we have seen so far and is consistent with Christ’s declaration that He would gather out all those who worked iniquity. The second aspect of this judgment of the living deals with those who were unfaithful and were not looking out for the Lord. The Bible contains frequent admonitions to the first-century saints to look out and be ready for their Lord’s return (cf. Matthew 24:40-51; 25:13; Mark 13:33-37; Luke 12:37-46; 21:36; Romans 13:11, 12; Philippians 3:20; 1 Thessalonians 5:1-6; Titus 2:13; Hebrews 9:28; 10:24, 25, 36, 37; 12:14, 15; James 5:7, 8; 1 Peter 3:10-14; 1 John 2:28; Jude 1:21; Revelation 3:1-3; 16:15). In fact, it appears as though almost every New Testament author warned the people to be watching for the coming of Christ! Many argue that the coming will not be accompanied be signs and that this explains why it will be as a “thief in the night” (1 Thessalonians 5:2, 4; cf. 2 Peter 3:10; Revelation 3:3; 16:15). However, this is not the sense in which His coming was like a thief. His coming was like a thief because a thief overtakes those who are not looking out for him! In the gospel according to Matthew, Jesus commands, “Watch therefore: for ye know not on what day your Lord cometh. But know this, that if the master of the house had known in what watch the thief was coming, he would have watched, and would not have suffered his house to be broken through” (Matthew 24:42, 42). Here one can see that Christ expected faithfulness from His servants and for them to watch for His coming in judgment, which explains His warnings to the callings out of Asia in the Apocalypse (Revelation 2:5, 16, 25; 3:11). Elsewhere, one finds the following: Luke 12:37-39 [37] Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them sit down to meat, and shall come and serve them. [38] And if he shall come in the second watch, and if in the third, and find them so blessed are those servants. [39] But know this, that if the master of the house had known in what hour the thief was coming, he would have watched, and not have left his house to be broken through. 1 Thessalonians 5:2, 4-6 [2] For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. [4] But ye, brethren, are not in darkness, that that day should overtake you as a thief: [5] for ye are all sons of light, and sons of the day: we are not of the night, nor of darkness; [6] so then let us not sleep, as do the rest, but let us watch and be sober. Both of these passages indicate that the believers were to “watch.” It is only if they did not watch that the day would overtake them. This is in harmony with Jesus’ declarations in the book of Revelation. To the gathering in Sardis He said, “Remember therefore how thou hast received and didst hear; and keep it, and repent. If therefore thou shalt not watch, I will come as a thief, and thou shalt not know what hour I will come upon thee” (Revelation 3:3). Later in the book He declared, “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walked naked, and they see his shame” (Revelation 16:15). In both of these examples, the coming of Christ is like a thief because those who were overcome and ashamed were those who are not diligently serving and looking for His return. This is consistent with Christ’s words in the Olivet discourse: “But when these things begin to come to pass, look up, and lift up your heads; because your redemption draweth nigh” (Luke 21:28). The people were expected to know when Christ’s coming would be and should have been ready for it! Those who were not were like the unfaithful servant (Matthew 24:45-51). In addition to this judgment on the people, there is also a “gathering” that took place of those who were faithful to the Lord, which is the element that is more relevant to the Gentiles (Matthew 24:31). These people were “gathered” into the spiritual city that came out of heaven, the New Jerusalem (2 Thessalonians 2:1; Revelation 21, 22). This is confirmed by John’s words in his record of the gospel: John 11:49-52 [49] But a certain one of them, Caiaphas, being high priest that year, said unto them, Ye know nothing at all, [50] nor do ye take account that it is expedient for you that one man should die for the people, and that the whole nation perish not. [51] Now this he said not of himself: but, being high priest that year, he prophesied that Jesus should die for the nation; [52] and not for the nation only, but that he might also gather together into one the children of God that are scattered abroad. This “gather{ing} into one” occurred when Christ established the assembly and brought all those who believe on Him, both Jew and Gentile, into one body. How did this gathering occur? It took place when the congregation was “caught up” with Jesus (1 Thessalonians 4:17). The Bible explains what it means to be “caught up.” Many people think that this refers to the futurist “rapture” or to the taking of the congregation away from the planet at the second coming of Christ. However, when one examines some critical passages of scripture together, one can see what this refers to: 1 Corinthians 15:51-54 [51] Behold, I tell you a mystery: We all shall not sleep, but we shall all be changed, [52] in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. [53] For this corruptible must put on incorruption, and this mortal must put on immortality. [54] But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the saying that is written, Death is swallowed up in victory. It is evident that this passage refers to the same event as 1 Thessalonians 4:14-17: 1 Thessalonians 4:14-17 [14] For if we believe that Jesus died and rose again, even so them also that are fallen asleep in Jesus will God bring with him. [15] For this we say unto you by the word of the Lord, that we that are alive, that are left unto the coming of the Lord, shall in no wise precede them that are fallen asleep. [16] For the Lord himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first; [17] then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Notice, however, that to the Corinthians Paul writes nothing of being “caught up”; he does, however, mention a “change”. The act of being “caught up” found in the Thessalonians’ epistle refers to the same thing as the “change” found in the letter to the Corinthians. What is this “change”? The word translated as “caught up” in 1 Thessalonians, is the Greek word “harpazo” (Strong’s Number G726). Thayer defines the word as “(1) to seize, carry off by force; (2) to seize on, claim for one’s self eagerly; (3) to snatch out or away.” The word appears thirteen times in the Bible. In the KJV, it is translated as “to catch up” or “to catch away” five times (Matthew 13:19; Acts 8:39; 2 Corinthians 12:2, 4; 1 Thessalonians 4:17; Revelation 12:5) and as “to take by force” three times (Matthew 11:12; John 6:15; Acts 23:10). It is translated as “to pluck” twice (John 10:28, 29), as “to catch” once (John 10:12), and as “to pull” once (Jude 1:23). It is clear, then, from the formal definitions given and the word’s usage that the meaning of this word is “to seize” or “to take.” This is consistent with the idea of the first-century saints being gathered by Christ. From what is one being seized in 1 Thessalonians 4:17? The Bible tells us. In the epistle to the Romans, Paul wrote the following: Romans 7:22-25 [22] For I delight in the law of God after the inward man: [23] but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. [24] Wretched man that I am! who shall deliver me out of the body of this death? [25] I thank God through Jesus Christ our Lord. So then I of myself with the mind, indeed, serve the law of God; but with the flesh the law of sin. Here Paul speaks of being delivered from the “body of this death.” Later in his epistle, he stated that “the creation was subjected to vanity, not of its own will, but by reason of him who subjected it, in hope that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God” (Romans 8:20-21). Here Paul speaks of being delivered out of the bondage of corruption. 2 Corinthians 1:9-10 [9] yea, we ourselves have had the sentence of death within ourselves, that we should not trust in ourselves, but in God who raiseth the dead: [10] who delivered us out of so great a death, and will deliver: on whom we have set our hope that he will also still deliver us; Here Paul speaks of the deliverance from spiritual death from which God has saved all those who believe on His Son. To the Galatians he wrote, “Grace to you and peace from God the Father, and our Lord Jesus Christ, who gave himself for our sins, that he might deliver us out of this present evil world, according to the will of our God and Father” (Galatians 1:3-4). Here Paul speaks of deliverance from the “present evil world” (or “age”) that existed in his day. Colossians 1:9-13 [9] For this cause we also, since the day we heard it, do not cease to pray and make request for you, that ye may be filled with the knowledge of his will in all spiritual wisdom and understanding, [10] to walk worthily of the Lord unto all pleasing, bearing fruit in every good work, and increasing in the knowledge of God; [11] strengthened with all power, according to the might of his glory, unto all patience and longsuffering with joy; [12] giving thanks unto the Father, who made us meet to be partakers of the inheritance of the saints in light; [13] who delivered us out of the power of darkness, and translated us into the kingdom of the Son of his love; Here Paul speaks of deliverance out of the power of darkness. 1 Thessalonians 1:9-10 [9] For they themselves report concerning us what manner of entering in we had unto you; and how ye turned unto God from idols, to serve a living and true God, [10] and to wait for his Son from heaven, whom he raised from the dead, even Jesus, who delivereth us from the wrath to come. Here Paul speaks to the Thessalonians about the fact that God has delivered them from the wrath to come. What was this wrath? The spiritual death of which Paul wrote to the Corinthians and the judgment that would come on the disobedient and those who were not watching. Hebrews 2:14-15 [14] Since then the children are sharers in flesh and blood, he also himself in like manner partook of the same; that through death he might bring to nought him that had the power of death, that is, the devil; [15] and might deliver all them who through fear of death were all their lifetime subject to bondage. Here the Hebrews author speaks of deliverance from bondage and the power of death. We see therefore, that the being “caught up” in the Thessalonians’ epistle is the consummation of this deliverance from spiritual bondage and corruption. Thus, the seizure that took place was the spiritual change of 1 Corinthians that occurred when Christ completed His task of delivering His people out of the curse of the old covenant and the law. Some might argue that because deliverance is mentioned in the past tense in some of the above-mentioned passages (such as 1 Thessalonians 1:9, 10), this action must be totally complete. Yet this is not he case. Paul, in 1 Corinthians 15:26, wrote, “The last enemy that shall be abolished is death.” To Timothy he wrote that Christ “abolished death, and brought life and immortality to light” (2 Timothy 1:10). Thus, while it is true that part of Christ’s work was accomplished in His death, burial, and resurrection, another aspect was still future at the time of Paul’s writing. As we saw in Colossians 1:13, believers had already been translated into the Son’s kingdom (which is also the Father’s: Ephesians 5:5). Yet Luke 21:31 has the arrival of the kingdom in the future, showing the two-fold nature of the establishment of the kingdom nature (partially accomplished in the death and resurrection of Christ and the outpouring of the Spirit, completely fulfilled in AD 70). The same is true of the deliverance of the believer. What does the passage in 1 Thessalonians mean when it speaks of believers being in the clouds? Is this passage speaking of people living at the Second Advent going to heaven? It cannot be, because, as we have already seen, it is after one has died that one faces judgment and it is after the physical body is dead that one is resurrected and goes to this home. To what, then, does this phrase refer? If one examines the scriptures, one can see that this refers to the spiritual gathering of all people into one. This is the sense in which the disciples of the day were “in clouds”: the spiritual change that occurred when Jesus returned “caught up in clouds” those who were alive at Christ’s return when they were gathered together spiritually. It is in this manner that the promise of 1 Thessalonians was fulfilled. As we have seen, the saints are continually with the Lord; He and His Father dwell with believers in the New Jerusalem that has come out of heaven. Some argue that believing that this “gathering” is spiritual is unreasonable; it is argued that since Christ literally was taken up into clouds at His first advent, logic demands that when He should return, those who are faithful will be taken up into literal clouds with Him (cf. Acts 1:11). (The same argument is often used concerning the resurrection; since Christ was physically raised from the dead, some argue that the resurrection of the believer must also be physical). The problem with the this argument, however, is that it assumes that if something is foreshadowed physically, that its corresponding fulfillment must also be physical. This, however, is not true. Let us examine another example that will elucidate this point. Paul, writing to the Romans, stated the following: Romans 6:5-6 [5] For if we have become united with him in the likeness of his death, we shall be also in the likeness of his resurrection; [6] knowing this, that our old man was crucified with him, that the body of sin might be done away, that so we should no longer be in bondage to sin; To the Galatians, he wrote, “I have been crucified with Christ; and it is no longer I that live, but Christ living in me: and that life which I now live in the flesh I live in faith, the faith which is in the Son of God, who loved me, and gave himself up for me” (Galatians 2:20). In these passages, Paul speaks of being crucified with Christ. However, neither Paul nor any other person was on the cross physically with Christ at His death. Although Christ’s crucifixion was physical, our crucifixion “with Christ” is a spiritual crucifixion. Paul spoke again to the Galatians of being “crucified.” He later told them that “they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof” (Galatians 5:24). Was Paul speaking of physically putting one’s flesh on a cross in this passage? No; he is speaking of a spiritual crucifixion of one’s fleshly desires. Again Paul told the Galatians “far be it from me to glory, save in the cross of our Lord Jesus Christ, through which the world hath been crucified unto me, and I unto the world” (Galatians 6:14). Had Paul physically been crucified on the Lord’s cross? No; his crucifixion was spiritual. Thus, although Christ was physically crucified (with spiritual consequences), the “crucifixion” of the believer with Him is spiritual. Likewise, although Christ was physically taken up in clouds, our being “caught up in the clouds, to meet the Lord in the air” is a spiritual event. It is in this spiritual manner that God kept this promise.
I should end this lesson with one last point. What many people hold to be passages about the “rapture” are really not about the “rapture” at all. Let us see what these passages are actually saying: Matthew 24:36-42 [36] But of that day and hour knoweth no one, not even the angels of heaven, neither the Son, but the Father only. [37] And as were the days of Noah, so shall be the coming of the Son of man. [38] For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, [39] and they knew not until the flood came, and took them all away; so shall be the coming of the Son of man. [40] Then shall two man be in the field; one is taken, and one is left: [41] two women shall be grinding at the mill; one is taken, and one is left. [42] Watch therefore: for ye know not on what day your Lord cometh. Many people, because of their premillennial or futurist bent, hold that the one “taken” will be the person who is “caught up” in the “rapture”. However, a careful examination of the context will indicated that this is not so. Jesus compares His coming with the days of Noah. Notice that in verse 39 Jesus defines those “taken” not as being Noah, but as being the disobedient who had ignored the warnings of God. Likewise, those “taken” at Christ’s coming were those who were caught by surprise at the Lord’s coming. This is why Christ says in verse 42 to “watch.” This point is evident in a similar passage in Luke: Luke 17:26-35, 37 [26] And as it came to pass in the days of Noah, even so shall it be also in the days of the Son of man. [27] They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. [28] Likewise even as it came to pass in the days of Lot; they ate, they drank, they bought, they sold, they planted, they builded; [29] but in the day that Lot went out from Sodom it rained fire and brimstone from heaven, and destroyed them all: [30] after the same manner shall it be in the day that the Son of man is revealed. [31] In that day, he that shall be on the housetop, and his goods in the house, let him not go down to take them away: and let him that is in the field likewise not return back. [32] Remember Lot's wife. [33] Whosoever shall seek to gain his life shall lose it: but whosoever shall lose his life shall preserve it. [34] I say unto you, In that night there shall be two men on one bed; the one shall be taken, and the other shall be left. [35] There shall be two women grinding together; the one shall be taken, and the other shall be left. [37] And they answering say unto him, Where, Lord? And he said unto them, Where the body is, thither will the eagles also be gathered together. Notice here that just as Noah was left in his day, Lot was left in his day. The world, Sodom, and Lot’s wife, however, were taken. Thus, Jesus’ words demonstrate that those “taken” were those destroyed at His coming, not those of the “rapture”. Kenneth Perkins Send an email with your comments to todd @ preteristarchive.com Be sure to include the article name. They will be posted shortly upon receipt Date: 07 Jan 2004 Comments"...them also that are fallen asleep in Jesus will God bring with him" Mr. Perkins, if no one went to heaven before the resurrection, what does this passage mean? God will bring those who have fallen asleep from where? I like your articles, by the way. robgeneva@hotmail.com
CommentsThanks for your comments. I think that the rest of the passage answers this issue: "For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord, will not precede those who have fallen asleep. For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first" (1 Thess. 4:15, 16, NASB). It appears that the "bringing" has to do with God raising the dead to their inheritance (cf. Daniel 12:2, 13). They were brought from Hades, where the dead previously were (cf. Luke 16:19-31; Rev. 20:11-15). Thanks again for your comments. Kenneth
CommentsHello, My name is James, and I believe the world was judged at the cross. This is the scripture; Joh 12:31 Now is the judgment of this world: now shall the prince of this world be cast out. Joh 12:32 And I, if I be lifted up from the earth, will draw all [men] unto me. Joh 12:33 This he said, signifying what death he should die. I also believe after Jesus came out of the graves many saints came out of the grave and appeared in the Holy city of God. (There is only one Holy City of God, and that is the New Jerusalem) Mat 27:51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; Mat 27:52 And the graves were opened; and many bodies of the saints which slept arose, Mat 27:53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. The First death is the grave, and now the graves are opened. No place in the bible does it say the graves are closed after Jesus opened them. In fact, not only are the graves opened, but the viel is rent, the rocks rent, the seals opened, the vial poured, the trumpet sounding, the thunders uttering, and the books were opened. And no place does it say the books closed, the viel mended, the the graves shut, etc: Jesus overcame the grave. Now the second death is the death after the cross and that is the lake of fire. Adam was the first death and Jesus is the first resurrection. Jesus came on the day of Pentecost (acts ch 2) And they spoke with other Tongues. (they that came out of the graves after Jesus came out of the grave). These angels are now encamped around us. Heb 12:22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, Heb 12:23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, Now we are fellowcitizen with the saints. The same saints that came out of the grave after Jesus resurrection. I'm fitted, gathered, assembled, joined, compacted in the same holy city of God the resurrected are in. Eph 2:18 For through him we both have access by one Spirit unto the Father. Eph 2:19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; Eph 2:20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner [stone]; Eph 2:21 In whom all the building fitly framed together groweth unto an holy temple in the Lord: Eph 2:22 In whom ye also are builded together for an habitation of God through the Spirit. I'm part of the temple of God, the house of God, the Habitation of God. I am in the body of Christ. The body the is not in the grave. I am not going to any grave, and there is not one scripture that says I will be caught up ut of the grave. No not one. Jesus is not there, and I'm not going to a place where Jesus is not. God Bless you Brother. In Jesus name Date: 14 Feb 2006 |
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Email PreteristArchive.com's Sole Developer and Curator, Todd Dennis
(todd @ preteristarchive.com)
Opened in 1996 |
Warning: "Full
Preterist" material is being archived for balanced representation of all
Christian Preterist views, but its premise is deemed by the opinion of
the curator (a
former full preterist) to be "toxic theology." Due to its
brash and "letter-based" appeal to the flesh and "things seen," it very
subtly draws people away from the truth of the Spirit and His "unseen things"
(core components of the system being extra-biblical history and logic -- because there is
not one full preterist verse which looks back to
fulfillment in ad70,
it is based entirely upon deductive reasoning). If you have already
adopted this viewpoint, please seriously consider that according to full
preterism, AD70 was not only the end of Old Testament Judaism, but it was also
the end of the revelation of Christianity as seen in the New Testament.
This is done by teaching that AD70 was a "dispensational line"
regarding redemption and the like which makes the revealed New Testament
Christianity completely different from that of today (faith vs. sight ; hope vs.
fulfilled, no more paraclete work of the Holy Spirit, much etc.).
Teaching such a wholesale overthrow of biblical
Christianity is hugely irresponsible and catastrophically dangerous, is it not?
If the New Testament scriptures do not reveal our circumstances as
Christians, then what does? If you find yourself reading the Bible through
the filter of AD70, trying to decide what applies to today and what does not,
then you know you are already coming under the influence of this tendency. Please also note that the earliest
known adherents of full preterism later abandoned it, as have many contemporary
former full preterists, including the curator of this archive (after a decade
of promotion). The "past spiritual resurrection" view is the theology that Paul
condemned in II Timothy 2:17-18, and the cessationism of this view likewise
overthrows faith and hope -- by doctrinal insistence that faith has been turned
into sight, and that hope became a tree of life in AD70, etc. The article
which follows is deemed "full preterist" in nature
-- so please proceed with extreme caution. If this article is not "full
preterist" in nature, please notify me and I will have it reclassified.
