The Rapture
Does the Bible speak anywhere of a rapture? Where does the word rapture come from and what does rapture mean? Interesting enough nowhere in the scriptures is there remotely any word such as rapture as it is understood by many in the church today. It isn't a word that can be found or understood as the word Trinity for example. In many discussions I have had over the years with people about this subject and what is plainly clear is they confuse the word rapture with resurrection. So where does the word come from and what biblical text does Dispensationalist use to justify their theology?
The word rapture is not found in any English translation or any known Greek manuscripts. The word commonly used to identify rapture is "caught up." How does that mean rapture as is used by Dispensationalist? The word found in the Latin Vulgate is “rapere” which means “to seize, snatch out, and take away.” If we were to keep with the idea strictly based on what the Latin intends, then yes, rapture is biblical. However, that is not the case. The idea of the rapture narrative TODAY is Christ is going to call up the faithful, both the living and the dead in Christ, while the rest of the world, the non-believers and those who thought they were believers, remain here to face out the seven years of tribulation (which I will deal with next). The idea is understood that this event will be a secret mysterious moment that will take everyone by surprise. While this event takes place people will be unaware of it happening because they were not given any warning. Now how can that happen? The entire world will not be asleep while this takes place.
One text that is primarily used mostly by Dispensationalist to justify this teaching of the rapture comes from 1 Thessalonians 4: 13-18, "13 But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope. 14 For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep. 15 For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep. 16 For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. 17 Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord. 18 Therefore encourage one another with these words." (ESV)
This would be the perfect text to use during a funeral for the Christian who passed away. If one takes their time to read through the text multiple times what they will not find is anything mentioned about those who are none believers. Paul is addressing this issue with the church, with believers, in what is to take place with them when the Lord returns. The issue Paul is dealing with here in this text is the concern the believers had about their loved ones who had died prior to the Lord's return. Dispensationalist use the argument of silence to promote the teaching of a rapture, the removal of the saints from the world. Sense Paul said nothing of what is to become of the non-believers then there is nothing else for them but to remain here on earth, according to Dispensationalist. That is not what Paul addressed, not even close. So where does the idea of people being left behind come from?
Another text that is commonly use to justify the rapture is Matthew 24 verses 40 and 41 which state, "40 Then two men will be in the field; one will be taken and one left. 41 Two women will be grinding at the mill; one will be taken and one left." They take these two text to support the teaching of the rapture. There is a problem here, they fail to connect what is being said prior to these two verses. Jesus states that in his return it will be as the days of Noah, people were going on with their daily lives till Noah and his family entered the arc, then the flood came and swept everyone away while Noah and his family were safe in the arc. This is how things will be when the Lord returns, there will be two, one taken and one left. For the Dispensationalist those who are left are the non-believers but is that what happened during the flood? Well yes, they were left to face the coming judgement, to be swept (or taken) away. Therefore, those who are taken are being judged and those who are left are the faithful, like Noah and his family. Noah and his family were not taken from the world, as in the planet. Dispensationalist teach that the saints will be taken from the world, the planet. This does not line up with Scripture anywhere.
Another problem I have found among those who promote this teaching is how they interpret the Greek word paralambanetai. What we have here is a adverbial participle which are words that are capable of a wide range of meanings, and the translator has to use context to make a decision. In many cases paralambanetai means to unit in an intimate relationship. However, in the context of the Scripture Matthew is relating those who are taken in the field and at the grinding mill to those who were taken in the flood, not to those who were in the arc. Those who were in the arc, the righteous, were left behind.
Is there any chance that Scripture does refute the rapture teaching. The above example that is misused to support the rapture carries on weight in supporting the teaching. But nit-picking Scripture to formulate a teaching isn't a stable study of the Scriptures.
The Bible does speak of what will happen when the Lord returns. Scripture is very clear on the subject. In Matthew 13: 24-30 Jesus paints a clear picture on the subject;
“He put another parable before them, saying, “The kingdom of heaven may be compared to a man who sowed good seed in his field, but while his men were sleeping, his enemy came and sowed weeds among the wheat and went away. So when the plants came up and bore grain, then the weeds appeared also. And the servants of the master of the house came and said to him, ‘Master, did you not sow good seed in your field? How then does it have weeds?’ He said to them, ‘An enemy has done this.’ So the servants said to him, ‘Then do you want us to go and gather them?’ But he said, ‘No, lest in gathering the weeds you root up the wheat along with them. Let both grow together until the harvest, and at harvest time I will tell the reapers, Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.’”
Jesus then goes on to explain the parable. Interesting enough of all the parables Jesus spoke Matthew records this particular parable and states that the disciples ask for him to explain. In verses 36 to 43 Jesus states that the one who sows good seed is the Son of Man, another term for Christ. The field is the world and the seed are those of the kingdom, Christians, saints, holy ones. This isn’t the first time Jesus used the image of a seed to illustrate his parables. In another parable he uses seed to describe the word of God as it is sown into the hearts of man which is also found in the very same chapter of Matthew. Now the weeds are those of the evil one, non-believers, and the enemy who sowed them is the devil. The harvest is the end of the age, the reapers are the angles. They will gather both the non-believers and believers all at the same time. Not what Dispensationalist teach. From there the non-believers will be separated from the believers and cast into the lake of fire while the righteous will spend eternity in glory.
To understand what is going on in this text there needs to be an understanding of what the process of a harvest is like. The worker will go through the field, starting at the corner, swinging a sickle, a took with a long sharp blade, to cut down the crop, in this case the wheat. But that isn't all that is cut down. Anything else that grew in the field will be cut down as well. When the servants, the angels, realized that weeds were growing in the field, they asked the master if he would like them to go through the field picking out the weeds. The master prohibits them from doing so just in case they uproot the wheat along with the weeds. He orders them to allow both the wheat and the weeds to grow together. Once the wheat has matured then during the harvest, which is the end of the ages, another term to mean the end of the world, the servants are to gather everything cut down and separate the weeds from the wheat first, note not second, then throw them into the fire, a representation of hell.
If someone is willing to take the time to read through this text carefully they cannot help but to see that this text refutes the teaching of a mysterious event that will leave the unrighteous here on earth while the saints are removed without notice. This text is not speaking about tribulation or about a rapture in way shape or form.
As we continue to read in Matthew 13 we go down to verses 47 thru 50 where Jesus compares the Kingdom of God to a fisherman casting his nets into the water, gathering all sort of fish. When the fisherman brings his catch into the boat he then divides them, separating the clean from the unclean. This is another illustration that in the end both the righteous and the unrighteous will be gathered at the same time and then separated. The fisherman doesn't go out to fish out all the clean fish first. When fishing with a net that is not how the operation works. The net traps what ever gets caught in its web.
Matthew 13: 24-30 and 47-50 leaves no question, whereas, 1 Thessalonians 4: 13-18 is ambiguous, not so straight forward by leaving out what is to come of the non-believers. Dr. Miller points out that the “passage was not made to deal with the return of Christ, but to clarify the status of Christians before the return of Christ.” He goes on to show that the purpose of the passage is twofold, 1) Paul was reassuring Christians those who had died before them will share in the Lord’s return, and 2) he informed Christians that all those who remain alive when Christ returns will not have any advantage over those who have already passed on. Dispensationalist refuse to see 1 Thessalonians 4:13-18 as anything other than the teaching of a rapture.
Why is that? Just as I was once bottled fed such teachings, others have as well but refuse to examine the scriptures outside of their theology to find the truth. In many discussions with Dispensationalist I have been accused of preaching a false teaching, a teaching from the enemy (Satan), and that I am not a true Christian if I do not believe as they do. This is a very judgmental legalistic attitude to take to think that those who do not believe the eschatological view as you do then they must not be a Christian.
The rapture narrative gives the notion that people will be given a second chance at salvation if they do not make the rapture. They merely have to survive the seven years of tribulation without taking the mark of the beast (I'll deal with this topic in another area). Matthew 25: 1-13 is the parable of the ten virgins. Five were wise and five foolish. The foolish ones did not make it into the Kingdom and were not offered another chance.
Why do people have a difficult time not seeing these points? The answer is simple and I know this sounds judgmental and arrogant but if anyone sits back and thinks through this they will agree. The church is trapped in traditional teachings. People are unwilling to test what they have been taught. People are biblically illiterate. This is not easy to say but this is the truth. Bible study for the majority is merely reading the Bible or a daily devotional. Bible reading is not Bible study. (I have a wonderful study from Michael Heiser titled "Taking the Bible's Own Context Seriously" dealing with how to do an effective Bible Study I'll share at another time). For many the only time they hear or read anything from the Bible is at church when they attend. Therefore, they take such doctrines hook, line, and sinker. Doing so is comfortable because they think they don't need to study so they get trapped in these teachings.
The word rapture is not found in any English translation or any known Greek manuscripts. The word commonly used to identify rapture is "caught up." How does that mean rapture as is used by Dispensationalist? The word found in the Latin Vulgate is “rapere” which means “to seize, snatch out, and take away.” If we were to keep with the idea strictly based on what the Latin intends, then yes, rapture is biblical. However, that is not the case. The idea of the rapture narrative TODAY is Christ is going to call up the faithful, both the living and the dead in Christ, while the rest of the world, the non-believers and those who thought they were believers, remain here to face out the seven years of tribulation (which I will deal with next). The idea is understood that this event will be a secret mysterious moment that will take everyone by surprise. While this event takes place people will be unaware of it happening because they were not given any warning. Now how can that happen? The entire world will not be asleep while this takes place.
One text that is primarily used mostly by Dispensationalist to justify this teaching of the rapture comes from 1 Thessalonians 4: 13-18, "13 But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope. 14 For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep. 15 For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep. 16 For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. 17 Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord. 18 Therefore encourage one another with these words." (ESV)
This would be the perfect text to use during a funeral for the Christian who passed away. If one takes their time to read through the text multiple times what they will not find is anything mentioned about those who are none believers. Paul is addressing this issue with the church, with believers, in what is to take place with them when the Lord returns. The issue Paul is dealing with here in this text is the concern the believers had about their loved ones who had died prior to the Lord's return. Dispensationalist use the argument of silence to promote the teaching of a rapture, the removal of the saints from the world. Sense Paul said nothing of what is to become of the non-believers then there is nothing else for them but to remain here on earth, according to Dispensationalist. That is not what Paul addressed, not even close. So where does the idea of people being left behind come from?
Another text that is commonly use to justify the rapture is Matthew 24 verses 40 and 41 which state, "40 Then two men will be in the field; one will be taken and one left. 41 Two women will be grinding at the mill; one will be taken and one left." They take these two text to support the teaching of the rapture. There is a problem here, they fail to connect what is being said prior to these two verses. Jesus states that in his return it will be as the days of Noah, people were going on with their daily lives till Noah and his family entered the arc, then the flood came and swept everyone away while Noah and his family were safe in the arc. This is how things will be when the Lord returns, there will be two, one taken and one left. For the Dispensationalist those who are left are the non-believers but is that what happened during the flood? Well yes, they were left to face the coming judgement, to be swept (or taken) away. Therefore, those who are taken are being judged and those who are left are the faithful, like Noah and his family. Noah and his family were not taken from the world, as in the planet. Dispensationalist teach that the saints will be taken from the world, the planet. This does not line up with Scripture anywhere.
Another problem I have found among those who promote this teaching is how they interpret the Greek word paralambanetai. What we have here is a adverbial participle which are words that are capable of a wide range of meanings, and the translator has to use context to make a decision. In many cases paralambanetai means to unit in an intimate relationship. However, in the context of the Scripture Matthew is relating those who are taken in the field and at the grinding mill to those who were taken in the flood, not to those who were in the arc. Those who were in the arc, the righteous, were left behind.
Is there any chance that Scripture does refute the rapture teaching. The above example that is misused to support the rapture carries on weight in supporting the teaching. But nit-picking Scripture to formulate a teaching isn't a stable study of the Scriptures.
The Bible does speak of what will happen when the Lord returns. Scripture is very clear on the subject. In Matthew 13: 24-30 Jesus paints a clear picture on the subject;
“He put another parable before them, saying, “The kingdom of heaven may be compared to a man who sowed good seed in his field, but while his men were sleeping, his enemy came and sowed weeds among the wheat and went away. So when the plants came up and bore grain, then the weeds appeared also. And the servants of the master of the house came and said to him, ‘Master, did you not sow good seed in your field? How then does it have weeds?’ He said to them, ‘An enemy has done this.’ So the servants said to him, ‘Then do you want us to go and gather them?’ But he said, ‘No, lest in gathering the weeds you root up the wheat along with them. Let both grow together until the harvest, and at harvest time I will tell the reapers, Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.’”
Jesus then goes on to explain the parable. Interesting enough of all the parables Jesus spoke Matthew records this particular parable and states that the disciples ask for him to explain. In verses 36 to 43 Jesus states that the one who sows good seed is the Son of Man, another term for Christ. The field is the world and the seed are those of the kingdom, Christians, saints, holy ones. This isn’t the first time Jesus used the image of a seed to illustrate his parables. In another parable he uses seed to describe the word of God as it is sown into the hearts of man which is also found in the very same chapter of Matthew. Now the weeds are those of the evil one, non-believers, and the enemy who sowed them is the devil. The harvest is the end of the age, the reapers are the angles. They will gather both the non-believers and believers all at the same time. Not what Dispensationalist teach. From there the non-believers will be separated from the believers and cast into the lake of fire while the righteous will spend eternity in glory.
To understand what is going on in this text there needs to be an understanding of what the process of a harvest is like. The worker will go through the field, starting at the corner, swinging a sickle, a took with a long sharp blade, to cut down the crop, in this case the wheat. But that isn't all that is cut down. Anything else that grew in the field will be cut down as well. When the servants, the angels, realized that weeds were growing in the field, they asked the master if he would like them to go through the field picking out the weeds. The master prohibits them from doing so just in case they uproot the wheat along with the weeds. He orders them to allow both the wheat and the weeds to grow together. Once the wheat has matured then during the harvest, which is the end of the ages, another term to mean the end of the world, the servants are to gather everything cut down and separate the weeds from the wheat first, note not second, then throw them into the fire, a representation of hell.
If someone is willing to take the time to read through this text carefully they cannot help but to see that this text refutes the teaching of a mysterious event that will leave the unrighteous here on earth while the saints are removed without notice. This text is not speaking about tribulation or about a rapture in way shape or form.
As we continue to read in Matthew 13 we go down to verses 47 thru 50 where Jesus compares the Kingdom of God to a fisherman casting his nets into the water, gathering all sort of fish. When the fisherman brings his catch into the boat he then divides them, separating the clean from the unclean. This is another illustration that in the end both the righteous and the unrighteous will be gathered at the same time and then separated. The fisherman doesn't go out to fish out all the clean fish first. When fishing with a net that is not how the operation works. The net traps what ever gets caught in its web.
Matthew 13: 24-30 and 47-50 leaves no question, whereas, 1 Thessalonians 4: 13-18 is ambiguous, not so straight forward by leaving out what is to come of the non-believers. Dr. Miller points out that the “passage was not made to deal with the return of Christ, but to clarify the status of Christians before the return of Christ.” He goes on to show that the purpose of the passage is twofold, 1) Paul was reassuring Christians those who had died before them will share in the Lord’s return, and 2) he informed Christians that all those who remain alive when Christ returns will not have any advantage over those who have already passed on. Dispensationalist refuse to see 1 Thessalonians 4:13-18 as anything other than the teaching of a rapture.
Why is that? Just as I was once bottled fed such teachings, others have as well but refuse to examine the scriptures outside of their theology to find the truth. In many discussions with Dispensationalist I have been accused of preaching a false teaching, a teaching from the enemy (Satan), and that I am not a true Christian if I do not believe as they do. This is a very judgmental legalistic attitude to take to think that those who do not believe the eschatological view as you do then they must not be a Christian.
The rapture narrative gives the notion that people will be given a second chance at salvation if they do not make the rapture. They merely have to survive the seven years of tribulation without taking the mark of the beast (I'll deal with this topic in another area). Matthew 25: 1-13 is the parable of the ten virgins. Five were wise and five foolish. The foolish ones did not make it into the Kingdom and were not offered another chance.
Why do people have a difficult time not seeing these points? The answer is simple and I know this sounds judgmental and arrogant but if anyone sits back and thinks through this they will agree. The church is trapped in traditional teachings. People are unwilling to test what they have been taught. People are biblically illiterate. This is not easy to say but this is the truth. Bible study for the majority is merely reading the Bible or a daily devotional. Bible reading is not Bible study. (I have a wonderful study from Michael Heiser titled "Taking the Bible's Own Context Seriously" dealing with how to do an effective Bible Study I'll share at another time). For many the only time they hear or read anything from the Bible is at church when they attend. Therefore, they take such doctrines hook, line, and sinker. Doing so is comfortable because they think they don't need to study so they get trapped in these teachings.
