Part one presented the historical absence of a pretribulation rapture theory. There is no evidence of such a theory in the early church, and the Dark Ages and Reformation periods give way to Amillennialiam and eventually the rise of Postmillennialism; thereby resulting no mention of such a theory. It is clear from Church history, belief in a pretribulation rapture theory is a nineteenth-century phenomenon birthed by Darby and the Plymouth Brethren movement. History of the Churches engagement with eschatology shows us that a return to a futurists, Premillennialism structure was seen as a return to eschatological orthodoxy by those who embraced it. Unfortunately, with a return to Premillennialism, a pretribulation rapture theory birthed out of it. As the historical aspect does not indicate anything other than the lateness of the theory, Scripture is much clearer than often assumed. In this essay readership will engage Matthew chapter twenty-four, which are Jesus’ on the eschatological subject.
THE OLIVET DISCOURSE
Matthew chapter twenty-four is obviously a key Scriptural foundation for our understanding of eschatology. When I teach on Matthew twenty-four I like to point out the end of chapter twenty-three. In verses thirty-seven through thirty-nine one finds Jesus lamenting over Jerusalem, and His’ people Israel. Jesus is mentally and emotionally concerned for the state of His’ kinsmen, and this is the state of Jesus which leads into His’ discussion in chapter twenty-four, privately with His’ disciples. Thus, what Jesus says here is a central proponent concerning why there can be no sudden, “at any moment” rapture scenario. And, this also helps us understand why much of Church history, under guidance of Amillennialism and the latter Postmillennialism made sense as conducive eschatological structure. Especially verse thirty-nine, which reads, “For I tell you, you will not see me again, until you say, ‘Blessed is he who comes in the name of the Lord’” (ESV). I will major on this point in a later part of this series concerning Premillennialism. For now, I will submit it as a precursor to the Biblical prophetic necessity of literal Jewish persons, living in literal geographical Jerusalem, is in fact one of the most important prophetic requirements for our Lord Jesus to return. There can be no return of Christ without these factors. And as we will see shortly, there can be no return of Jesus without the “Abomination of Desolation,” which means, a Judaic temple must be built and functioning for the day of the Lord to be at hand. And while Israel has for some time now been reestablished in the land, said temple has yet to be constructed on the temple mount. This means, regardless of America’s current socio/political crisis, as it were, no one may assume an immediate rapture may take place. And even if a pretribulation rapture theory is right, any studied person who holds to this view, outside of ignoring this point altogether, must agree here.
Verses 24:1-14 are power packed. In verses 1-2 Jesus prophesies the destruction of the second temple. Verses 3-8 depict what is known as “birth pains.” The basic gist of “birth pains” is a scenario which describes, wars, rumors of wars, kingdoms rising against one another, and famines and earthquakes. In our current scenario, this is very relevant. The whole earth, not just America, is experiencing what could be a foreshadowing, or even the very “birth pains” prophesied here. During this time of confusion and instability there will be false prophets and false Christ figures who deceive the Church. Jesus calls the Church to “See that no one leads you astray” (vs. 4). And yet through all this social and political and natural-disaster chaos, Jesus is stating that this is another precursor to what is coming.
Verses 9-14 and therefore central to what Jesus is preparing His disciples for, which reads, “Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name’s sake. And then many will fall away and betray one another and hate one another. And many false prophets will arise and lead many astray. And because lawlessness will be increased, the love of many will grow cold. But the one who endures to the end will be saved. And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.” There is nothing in this language which indicates an escape from the tribulation of those days, to which pretribulationist assume.
Verses 15-28 extend upon this vernacular. Verse 15 starts with Jesus pointing back to the Prophet Daniel who saw the coming of the “Abomination of Desolation.” This is an event which requires a false sacrificial offering in a literal Judaic temple, on temple mount. A third temple must be constructed for this to take place. Jesus makes much of this, i.e., specifically for those living in Jerusalem-the “Abomination of Desolation” is a sign to get out of the city as fast as possible. Space does not permit here, the “Abomination of Desolation” is an event performed by the Anti-Christ (See also Revelation chapter-thirteen for details). Jesus says of this event, “For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be. And if those days had not been cut short, no human being would be saved. But for the sake of the elect those days will be cut short” (vs. 21-22). Jesus then warns of false prophets and false Christ who will have the ability to “perform great signs and wonders, so as to lead astray, if possible, even the elect” (vs. 24). And then comes a significant point, Jesus explains what His’ second coming will look like so that false prophets and false Christ figures may be figured out: “See, I have told you beforehand…For as lightening comes from the east and shines as far as the west, so will be the coming of the Son of Man” (vs. 26, 27). And again, Jesus’ vernacular distribution in no way assumes a pretribulation rapture theory. The central premises of this theory, an escape from tribulation, however, Matthew chapter twenty-four does not hint, or give room for this theory to assume an absence from tribulation.
And finally, the most contentious point in the chapter, verses 19-31, which reads: “Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. Then will appear in heaven the sign of the Son of Man, and then all of the tribes of earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other.” It becomes almost laughably clear through Jesus’ words of which associates His’ return with “Immediately after the tribulation,” alongside unimaginable cosmic crisis, the tribes of the earth in mourning-that this should be the state of the Church and all on earth at the time of His’ eschatological coming-notwithstanding the coming of Jesus is synonymous with, “gather his elect.”
CONCLUSION
Matthew twenty-four is an intense eschatological chapter. One of the disappointing ramifications of this chapter is to turn it into primarily an observational chart of eschatological events, absent of the heart of the gospel. Nothing within the lines of this chapter gives room for a pretribulation rapture theory-it has to be assumed upon the text. Which is really quite a stretch considering the central purpose of Jesus’ message to His disciples is in the subtle lines between the chaotic lines; i.e., do not be led astray, and do not let your heart grow cold amidst the chaos. While the prophetic chart, if you will, is certainly important as signs within themselves, Jesus seems to be instructing His disciples about standing firm in faith and to guard their hearts. The escapism narrative which a pretribulation rapture theory assumes upon the word, honestly, removes these points as something the Church should be concerned about. A simple read through Matthew chapter twenty-four does not sell an “any moment” or escapism rapture. What it does teach the Church is to stand firm in faith and resistance to hearts growing cold due intense global tribulation. George Eldon Ladd, parallel with 1 Thessalonians 4:16, conveys,
“There are elements of striking similarity between this verse and Paul’s teaching about the Rapture of the Church. “For the Lord himself will descend from heaven, with a shout, with the voice of the archangel, and with the trump of God” (1 Thess. 4:16). In both passages are mentioned the coming of Christ, the sounding of a trumpet, and the accompanying presence of angels. Furthermore, the word “gather together” (episunago) in Matthew 24:31 is the verb whose noun (episunagoge) is used in 1 Thessalonians 2:1 our “gathering together” unto the Lord at the Rapture. If this is not the Rapture of the Church, then our Lord was altogether silent about this subject in His Olivet Discourse; and pretribulationists assert that this is indeed the case. It is, however, customary for many pretribulation teachers to assume that the Rapture is to be placed somewhere before verse 14 of Matthew 24, for “this gospel of the kingdom” is taken to be the announcement of the millennial, Davidic Kingdom which is about to be established by the return of Christ, and whose establishment is to be proclaimed throughout all the world by a Jewish remnant after the Church has been raptured. There is, however, no hint in the Gospels that this is the case. The Rapture of the Church before the Tribulation is an assumption; it is not taught in the Olivet Discourse” (Ladd. 73).
Though these days will be full of great socio/political upheaval, natural disasters, and cosmic crisis, the Church is to be a witness of salvific grace and redemption of the Lord of glory. As lawlessness withers warm affections into frozen hearts, truly will John 13:35 demonstrate its purpose unlike any other time in history, which reads, “By this all people will know that you are my disciples, if you have love for one another.” Burning and shining lamps amidst socio/political crisis, regardless of eschatological significance or not, are those who stand firm in faith and the love of God, and the fruit of this shall by a demonstration of sacrificial love unlike our current culture knows or has known before. To assume a pretribulation rapture theory is to abort this reality. Escapism means not having to deal with the hard work of which is love. And Matthew 24 resounds an opposite tune than the escapists mentality presented by pretribulationists.
Works Cited
ESV. English Standard Version. Wheaton, Ill: Crossway, 2001. Print.
Ladd, George Eldon. The Blessed Hope: A Biblical Study of the Second Advent and the Rapture.
Grand Rapids, MI: Wm. B. Eerdmans Publishing Co, 1956. Print.