LAST DAYS WORKSHOP: SIDETRACK ON DISPENSATIONALISM, PART B

AN INFORMAL CRITIQUE OF DISPENSATIONALISM (D)

I have considerable misgivings about D. I cannot say that I have made a systematic study in such a way as to attempt to dismantle this very complex theory. So, the following are just some thoughts and observations that indicate the direction of my thinking about D and the Second Coming of Christ. (D = Dispensationalism, Ds = Dispensationalists)

Scriptures and the Pretrib Rapture. The Ds point to various Scriptures as evidence for a Pretrib Rapture, but, in case after case, the assumption of the Pretrib Rapture is necessary in order to make the Scripture “fit.” The following Scriptures are listed by Pentecost to teach “imminence” (the Rapture at any moment, without warning). (Pentecost, 203)

John 14:2-3 This says nothing about a sudden coming, but is probably the strongest evidence for a “return to heaven” as a component of the Rapture. I shall examine this Scripture in more detail in the next section.
Acts 1:11 This Scripture teaches that Jesus will return just as He left. Since He left earth and went to heaven, it seems clear that He will come back to earth. It says nothing about the Rapture nor imminence.
I Corinthians 15:51-52 This passage is a description of the process of the Rapture of living believers. It is not clear about the timing, except to say “at the last trump,” which would indicate just before the Second Coming.
Philippians 3:20 This is advocating holy living that is compatible with our heavenly “citizenship.” This is used by Ds to advocate the “heavenly destiny” of the church as opposed to an earthly destiny for Israel. It is not particularly strong evidence for that view. Nevertheless it is part of their whole complex scheme of which the Pretrib Rapture is one component.
Colossians 3:4 This says we will appear with Christ “in glory.” I can only assume that the idea is that this “glory” is synonymous with heaven. I looked at 139 uses of “glory” (Greek doxa) in the New Testament. Of these about 7 could be interpreted to refer to heaven, but, in every case, the reference is not certain. For example, I Timothy 3:16, latter part, says “He [Jesus] was received up into glory,” according to KJV. However, a more accurate translation is (as ESB) “taken up in glory.” Thus, the “in glory” is more the manner of His being taken up than the place to which he was taken. In the same way, Colossians 3:4 is probably not saying where we shall appear, but rather how we shall appear. Matthew 25:31 describes Jesus’ coming “in his glory,” and it obvious that the venue is the earth. (Or the great white throne) “Glory” does not imply “heaven” there but refers to the manner of His coming.
I Thessalonians 1:9-10 “...how you turned to God from idols...and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come.” The key phrase for D is “wrath to come.” The idea is that the “wrath” is what will come during the Tribulation period. So, if the church is raptured before the Tribulation, it is delivered from that wrath. However, the “wrath” of God is most often a reference to the final judgment. For example, Ephesians 5:6 refers to the wrath of God that will come upon people because of their sins. This is a reference to the general destiny of sinful humanity. It is not a reference to events in the Tribulation period. In 23 uses of wrath (excluding references to human wrath), I found 16 that most likely referred to the wrath of God at the Final Judgment. I found 4 instances that might refer to events in the Tribulation. I found 3 (at least) references to God’s present wrath. This present Scripture has reference to the Tribulation in its context. So, if Jesus delivers us from the wrath to come, He delivers us from the consequences of the Final Judgment (the Lake of Fire). This does not appear to be an indication that a Pretrib Rapture will allow us to escape events in the Tribulation.
I Timothy 6:14 “[I charge you] to keep the commandment unstained and free from reproach until the appearing [epiphaneia] of our Lord Jesus Christ.” This gives no indication of the timing of the Rapture of the church. It simply admonishes Christians to be faithful until the Lord appears. Walvoord states that none of the Greek words that are used for “coming” or “appearing” are technical terms. (quoted in Pentecost, 156).

James 5:8 “You also, be patient. Establish your hearts, for the coming [parousia] of the Lord is at hand.” [Here Parousia is used. Parousia is used in Matthew 24:3 and 27. 24:27 is an unambiguous reference to Second Coming to the earth.] The wording of this verse is very similar to the preaching of John the Baptist and Jesus about the fact that the Kingdom of God is “at hand.” (Matthew 3:2 and 4:17) Although the scenario that the Ds envision for the Kingdom to come at the time of Jesus’ first coming (had it not been refused) would be different from the Tribulation, nevertheless, to say the Kingdom is “at hand” would not be understood to mean an instantaneous event such as is envisioned for the Pretrib Rapture. In other words, the wording, “at hand,” does not imply a without-warning, instantaneous coming of the Lord. (It does not rule it out, but it does not at all require it.)
II Peter 3:3-4 “knowing this first of all, that scoffers will come...They will say, “Where is the promise of his coming [parousia]? For, ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation.” This verse does not in any way indicate an instantaneous Pretrib Rapture. It simply says that, in the last days, scoffers will cast doubt on the coming of the Lord. It indicates that they will be in a time that does not appear to them to signal the Parousia. However, their presence could be understood as a “sign.” Moreover, it is possible that all sorts of things might come up shortly after the arrival of the scoffers.
I Thessalonians 5:6 [preceded by verse 4: “But you are not in darkness, brothers, for that day to surprise you like a thief.”] “So then let us not sleep, as others do, but let us keep awake and be sober.” This verse calls for spiritual alertness. It implies that persons should be alert to what is going on in the world in order to be in preparation for the coming of the Lord. I have noted that two verses before, the element of surprise is ruled out for the Christian, which seems to be the direct opposite of the teaching of the Pretrib Rapture.
Titus 2:13 [verse 12: “[training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age,] waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ.” This verse gives no indication of the timing of the Rapture.
Revelation 3:3 “Remember, then, what you received and heard. Keep it and repent. If you will not wake up, I will come like a thief, and you will not know at what hour I will come against you.” [This is similar to language in Matthew 24:43 (thief at night).] The warning is that Christ will “come” to the church at Sardis. This is in the context of the letter to the church at Sardis, which rebukes the church as being spiritually dead and in need of repentance. The warning does not necessarily mean that Christ will “come” to rapture the saints. In the context it seems more likely to mean that He will come in severe discipline against the church. Nevertheless, even if it does refer to a coming to rapture the church, the verse states that the coming will only be a surprise (“like a thief”) if the church has not woke up. The implication is that, if the church wakes up, Christ’s coming will not be a surprise.

One of the arguments that Ds make about imminency is what they consider a contrast between the word to the church compared the word to Israel concerning the coming of the Lord. Their argument runs something like the following:

The church should not look for signs but rather to simply be in expectation of the coming of the Lord. This is because the Pretrib Rapture is an imminent event that will come without warning.
Israel is given a series of signs that it should look for. They especially cite Matthew 24 as a whole series of events that will precede the coming of Christ. Israel will see these signs (which occur during the Tribulation with some possible exceptions). After the signs, they are to wait for the coming of the Lord, of which they will not know the exact time.

If one considers these to be debating points, then the Ds are begging the question (assuming question to be proved). Thus, they point to those passages of Scripture that do not include signs and consider them to be words to the church. In other cases, when there are events that are listed before the coming, these are considered to be words to Israel. The biggest case in point is Matthew 24 and parallels. The Ds believe that the Olivet Discourse is information directed to Israel. So, the Abomination of Desolation and Great Tribulation and celestial signs in Matthew 24:15-29 are all events that Ds believe will take place during the Tribulation period AFTER the church has been raptured to heaven. Those events will be visible indicators of the coming of the Lord. Once they have been accomplished, then Israel can anticipate the Second Coming. However, it is not necessarily a proven fact that the material in Matthew 24 is directed to Israel and not the church. Thus, to point to this “Scriptural evidence” of the imminent return is faulty logic.

It is an irony that the most obvious word concerning the imminent return is one that the Ds regard to be concerning the posttribulational Second Coming and not the Pretrib Rapture in at least two cases. I am referring to the expression “thief in the night.” That expression is expressed in four different settings:

Matthew 24:42-43: “Therefore, stay awake, for you do not know on what day your Lord is coming. But know this, that if the master of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect.” (The context of this is in material that Ds consider to be about the Second Coming and not the Pretrib Rapture.)
Revelation 3:3: [I have commented on this above, so these comments are repetitious.] “‘Remember, then what you received and heard. Keep it, and repent. If you will not wake up, I will come like a thief, and you will not know at what hour I will come against you.’” (This is in a letter to a church that is being rebuked. His “coming” may be a time of severe chastening of the church and have nothing to do with the Rapture or the Second Coming. If it does regard the Rapture, it says that the surprise of the coming will only come to the spiritually asleep.)
Revelation 16:15-16: “(‘Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed.’) And they assembled them at the place that in Hebrew is called Armageddon.” (This interjection from Christ--the part that is in parentheses--is a warning of His coming to the Battle of Armageddon at His Second Coming.)
I Thessalonians 5:2 and 4: “For you yourselves are fully aware that the day of the Lord will come like a thief in the night.” “But you are not in darkness, brothers, for that day to surprise you like a thief.” (I shall comment on these verses below.)

As I have indicated, the expression “thief in the night” is a vivid expression of imminence, but in at least two of the four Scriptures above, the context is the Post-tribulation Second Coming of the Lord. The Ds recognize this and explain that the kind of imminence in those cases of the Second Coming is not an any-moment surprise as the Pre-Trib Rapture is envisioned to be. Rather, the people of that day will have seen the signs and now will wait for the moment of His return, not knowing the exact day or hour. There are two ironies. First, this is the most powerful expression of imminence in the New Testament, yet it refers to the Second Coming and not the Pretrib Rapture. Second, because of its power, it has been used by many to describe the Pretrib Rapture and warn of its imminence. There was a movie that was shown in many churches depicting the Pretrib Rapture, and it was entitled A Thief in the Night.

John 14:1-3: As I stated earlier, the one Scripture that seems to point to a Pretrib Rapture and the whole scenario of the church’s being taken to heaven for seven years is John 14:1-3. I would make the following comments. First, the passage does not make a case for a surprise, at-any-moment Resurrection/Rapture of the church. Jesus does not use any sort of language of imminence. Second, the passage does describe many “rooms” or “dwelling places” in the “Father’s house.” This could account for the church having a place in heaven and for Jesus coming to get them and bring them to heaven. However, the problem with this is that the church does not seem to stay in heaven. Jesus makes the point that “where I am, you will be also.” Well, at the end of the seven years, Jesus comes to earth, so it appears that the church also moves to earth. Is it possible that the “Father’s house” is a bigger concept than a “mansion over the hilltop”? (That’s from an old Southern Gospel song referring to a home in heaven.) Third, I think that most interpreters miss the fullness of Jesus’ statement that He goes “to prepare a place for you.” I believe that Jesus’ going should be taken in the context of that evening, which is the eve of the crucifixion.

If we look back to John 13:33, Jesus says “Little children, yet a little while I am with you. You will seek me, and just as I said to the Jews, so now I also say to you, ‘Where I am going you cannot come.’” Then, in 13:36ff: “Simon Peter said to him, ‘Lord, where are you going?’ Jesus answered him, ‘Where I am going you cannot follow me now, but you will follow afterward.’” This seems definitely to speak of Jesus’ death, not His ascension. So, in just a few verses, we have the passage in question (14:1-3). I believe that, when Jesus speaks throughout this passage of “going,” He is speaking of the whole complex of events that is about to transpire: crucifixion, death, resurrection, post-resurrection period, ascension. All of this is involved in JESUS’ GOING TO PREPARE A PLACE.

Immediately after 14:1-3, is the discussion with Thomas about the Way and the revelation that Jesus is the way, the truth, and the life and no one comes to the Father but by Him. (14:6) Thus, what is in view in all of this discussion is salvation through the work of Jesus Christ. For Jesus to go to prepare a place meant that Jesus died on the cross that we might have a place in the Father’s house. It is about relationship with God through Jesus Christ. In fact, in Jesus’ description of the ministry of the Holy Spirit and how that results in the Father and Son making their home with the believer (14:23), the term that is translated “home” (in the believer) is the same word translated “rooms” in 14:2. The emphasis in 14:23 is on the relationship of the believer to God. These are the only two times the word (mone) is used in the New Testament. Ds complain that this is “spiritualizing” 14:1-3. I guess I’ll take my lumps and look at the entire context in trying to determine what is being said.

Interpretation of I Thessalonians 5 and II Thessalonians 2: A further concern of interpretation regards I Thessalonians 5 (with reference also to 4:13-18) and II Thessalonians 2. As the saying goes these days: “It’s complicated.” This applies especially to the “Day of the Lord.” Much of what Ds understand in these chapters is wrapped up in their concepts about the Day of the Lord, a subject which I shall avoid. I shall make just a few observations.

I Thessalonians 4:13-18 is the focal point in the eschatology of the two letters to Thessalonica. I have already discussed that passage, which describes the Resurrection/Rapture of the saints.
In the next chapter, I Thessalonians 5, Paul considers the timing of this event--”the times and the seasons.” He reminds his readers that the Day of the Lord comes “like a thief” (as I quoted above). This will happen just as people are thinking they are secure (“There is peace and safety,” verse 5:3a). It will result in “sudden destruction...and they will not escape.” (5:3b) It seems that this is not a good thing: it a calamity.
However, “you” (Paul’s readers) will not be surprised. (5:4) For they are “children of light, children of the day.” (5:5) They are not “destined for wrath, but to obtain salvation…” (5:9)
Now, the question is this: does this passage teach that believers will escape the “sudden destruction” of 5:3b because of the Pretrib Rapture or because of their protection at the Second Coming? Note that the implication is that believers will be present at the time the “thief” comes, but they will not be surprised.
If this is our understanding, then the scenario is this:

The Lord will descend with a shout and living believers and resurrected believers will meet the Lord as He descends. (4:13-18)
The Lord’s coming will be sudden and surprising, like a thief in the night, to the sinful people on the earth. He will bring sudden destruction upon them. (5:2-3)

An alternative explanation is that the Resurrection/Rapture will have already occurred seven years ago. The saints will be with Christ at His Second Coming, when He comes like a thief in the night and brings sudden destruction upon the sinful people of earth.
Although the alternative explanation can fit 5:1-11, it seems to me to ignore the gist of what is being said. Obviously, if people are in heaven, they are not going to be surprised by what takes place on earth. However, that is not what Paul is saying. He is saying that, BECAUSE OF THEIR SPIRITUAL CONDITION OF NOT BEING IN DARKNESS BUT BEING CHILDREN OF LIGHT, THEY WILL NOT BE SURPRISED BY THE LORD’S COMING.
In II Thessalonians 2, Paul addresses the issues in a different way. Evidently, there was some confusion arising from “prophecies” (“a spirit”) and “letters.” This confusion resulted in people’s thinking that the “day of the Lord has come.” (2:1-2)
Paul then lists two signs of the coming of the Day of the Lord (2:3):

The “rebellion,” which can be translated more literally “apostasy”
The revelation of the Man of Lawlessness

Some interpreters, for example both ESVSB and NIVSB, believe that the “rebellion” is a general rebellion of humankind against God that is led by the Man of Lawlessness. Others believe that the “rebellion” is an apostasy within the church.
The Man of Lawlessness has characteristics that lead most to believe that this is the Antichrist of I John 2:18, the Beast of Revelation 13:1ff and 17:8ff, and very likely related or equivalent to the Abomination of Desolation of Matthew 24:15.
The Man of Lawlessness proclaims himself to be God (II Thessalonians 2:4). He will be defeated by the coming of Jesus (2:8).
If we then focus on the introductory verses of II Thessalonians 2, we note that the believers were confused about whether they were in the midst of the Day of the Lord. Paul gives them solid evidence that they are not: the rebellion/apostasy has not occurred and the Man of Lawlessness has not been revealed. The obvious question is this: why is the Pretrib Rapture not mentioned? No matter what one thinks about the Day of the Lord, if there is a Pretrib Rapture, it is going to get things going.
So, would not Paul simply have said: “No, we are not in the middle of the Day of the Lord, because the Resurrection/Rapture has not taken place”?

I believe that the evidence that I have sketched in above is a fairly convincing argument against a Pretrib Rapture. The alternative understanding is that the Resurrection/Rapture of the saints will occur as Jesus comes to earth.

I Thessalonians 4:13-18 is the focal point in the eschatology of the two letters to Thessalonica. I have already discussed that passage, which describes the Resurrection/Rapture of the saints.
In the next chapter, I Thessalonians 5, Paul considers the timing of this event--”the times and the seasons.” He reminds his readers that the Day of the Lord comes “like a thief” (as I quoted above). This will happen just as people are thinking they are secure (“There is peace and safety,” verse 5:3a). It will result in “sudden destruction...and they will not escape.” (5:3b) It seems that this is not a good thing: it a calamity.
However, “you” (Paul’s readers) will not be surprised. (5:4) For they are “children of light, children of the day.” (5:5) They are not “destined for wrath, but to obtain salvation…” (5:9)
Now, the question is this: does this passage teach that believers will escape the “sudden destruction” of 5:3b because of the Pretrib Rapture or because of their protection at the Second Coming? Note that the implication is that believers will be present at the time the “thief” comes, but they will not be surprised.
If this is our understanding, then the scenario is this:

The Lord will descend with a shout and living believers and resurrected believers will meet the Lord as He descends. (4:13-18)
The Lord’s coming will be sudden and surprising, like a thief in the night, to the sinful people on the earth. He will bring sudden destruction upon them. (5:2-3)

An alternative explanation is that the Resurrection/Rapture will have already occurred seven years ago. The saints will be with Christ at His Second Coming, when He comes like a thief in the night and brings sudden destruction upon the sinful people of earth.
Although the alternative explanation can fit 5:1-11, it seems to me to ignore the gist of what is being said. Obviously, if people are in heaven, they are not going to be surprised by what takes place on earth. However, that is not what Paul is saying. He is saying that, BECAUSE OF THEIR SPIRITUAL CONDITION OF NOT BEING IN DARKNESS BUT BEING CHILDREN OF LIGHT, THEY WILL NOT BE SURPRISED BY THE LORD’S COMING.
In II Thessalonians 2, Paul addresses the issues in a different way. Evidently, there was some confusion arising from “prophecies” (“a spirit”) and “letters.” This confusion resulted in people’s thinking that the “day of the Lord has come.” (2:1-2)
Paul then lists two signs of the coming of the Day of the Lord (2:3):

The “rebellion,” which can be translated more literally “apostasy”
The revelation of the Man of Lawlessness

Some interpreters, for example both ESVSB and NIVSB, believe that the “rebellion” is a general rebellion of humankind against God that is led by the Man of Lawlessness. Others believe that the “rebellion” is an apostasy within the church.
The Man of Lawlessness has characteristics that lead most to believe that this is the Antichrist of I John 2:18, the Beast of Revelation 13:1ff and 17:8ff, and very likely related or equivalent to the Abomination of Desolation of Matthew 24:15.
The Man of Lawlessness proclaims himself to be God (II Thessalonians 2:4). He will be defeated by the coming of Jesus (2:8).
If we then focus on the introductory verses of II Thessalonians 2, we note that the believers were confused about whether they were in the midst of the Day of the Lord. Paul gives them solid evidence that they are not: the rebellion/apostasy has not occurred and the Man of Lawlessness has not been revealed. The obvious question is this: why is the Pretrib Rapture not mentioned? No matter what one thinks about the Day of the Lord, if there is a Pretrib Rapture, it is going to get things going.
So, would not Paul simply have said: “No, we are not in the middle of the Day of the Lord, because the Resurrection/Rapture has not taken place”?

REFERENCES

Crossway Books. English Standard Version Study Bible. Good News Pulblishers, 2007. Pentecost, J. Dwight. Things to Come. Grand Rapids: Zondervan Publ., 1958.

LAST DAYS WORKSHOP

Monday, June 15, 2020

SIDETRACK ON DISPENSATIONALISM, PART B

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