“The Bible is authoritative on everything of which it speaks. Moreover, it speaks of everything.”
Cornelius Van Til
“The Bible is authoritative on everything of which it speaks. Moreover, it speaks of everything.”
Cornelius Van Til
“Moreover, brethren, I declare unto you the gospel . . . by which also ye are saved . . . (unless ye have believed in vain) . . . how that Christ died for our sins according to the scriptures, and that He was buried, and that He rose again the third day according to the Scriptures; and that He was seen . . . ” (1 Corinthians 15:1-8)
Today, we hear many say ‘doctrine divides’, so let’s not emphasize ‘doctrine’. “God is love, not doctrine”. Let’s just preach “the gospel”, so that people get saved, and not over-emphasize doctrine. But this is a false dichotomy. It’s not the gospel vs. doctrine. In point of fact, an immense amount of doctrine is included in “the gospel”. Let’s unpack the text of 1 Corinthians 15:1-8 and get a glimpse of all that is involved in this ‘simple’ Bible passage that defines “the gospel”.
To begin with, the gospel is not a fable (cf. 2 Peter 1:16; a “fable” is a fictitious story invented to teach a moral lesson). The gospel involves historical events. Admittedly, it is the correct understanding/interpretation of those events that is critical, but that does not diminish the fact that the historicity of these events is necessary and indispensable. They must be real events that really happened: Christ died, He was buried, He rose again, He was seen in His resurrection body by many people. That Christ was buried is evidence to substantiate that fact that He really died; that Christ was seen is evidence to substantiate the fact that He really rose again! You do not include ‘evidences’ for a fable, only a real, historical event. In fact, Paul says that if the resurrection of Christ did not really and literally happen, our faith is “vain” (i.e., it accomplishes nothing!; 1 Corinthians 15:14). Since “the gospel” is based on an historical event, the Bible must be an infallible record of historical events, which demands that it be the inspired Word of God. Thus, the doctrine of the inspiration of Scripture is involved in “the gospel”.
All have sinned, and there is a penalty for our sin. Furthermore, there is nothing we ourselves can do about it, which is why “Christ died for our sins”. The penalty required for our sin is an infinite penalty, because we have sinned against God, Who is an infinite Being . The only way a finite being (i.e., a creature) can pay an infinite penalty is for that penalty to be enforced over an infinite period of time (i.e., eternal judgment). Thus, the doctrines of the nature of man and the nature of God are involved in “the gospel”.
The historical fact that “Christ died for our sins” has to actually accomplish something. This is where the various theories of the atonement come into play. Christ’s death on the cross was not just an expression of love, or an example for us to emulate. 1 John 2:2 makes clear that the death of Christ was a propitiation (i.e., substitutionary atonement) for the sins of the world. Propitiation means a payment that satisfies the debt. Thus, the doctrine of the substitutionary atonement is involved in “the gospel”.
Continuing on, the hypostatic union is necessary. Christ must be a Man in order to die (God cannot die!). Christ must also be a Man to redeem mankind (i.e., qualification of a Kinsman Redeemer; cf. Hebrews 2:14-16). He must be a perfect, sinless Man to “die for our sins”, else He would have to die for His own sins. However, if Christ is merely a Man, even a Perfect Man, for Him to pay the penalty for my sins, which involves an infinite penalty, He would have to suffer for an infinite period of time (forever); but in such a case, the penalty for my sins would never be paid (i.e., only in eternity), so it is no help. For me to be saved, I need Christ to be able to pay for my sins in a finite period of time. The only way for an infinite penalty to be paid in a finite period of time is for the One paying it to be infinite; an infinite Being can pay an infinite penalty in a finite period of time. For Christ to be an infinite Being, He must be God. Christ must be both a Perfect, sinless Man and God, at the same time. A corollary to this is that the only way to produce a God-Man is by a supernatural, virgin-birth. Thus, the doctrine of the nature of Christ (including the virgin-birth and the hypostatic union) is involved in “the gospel” (cf. 2 John 1:9).
Many professing Christians think the doctrine of the Trinity is irrelevant or unimportant. Many are even embarrassed by it. Admittedly, it is hard to understand, and it is even harder to explain to an unbeliever. Without the Trinity, however, “the gospel” unravels. On the cross, Christ (who is God) was paying the penalty for our sins. To whom was He making this payment? God. So, God was suffering for human sin, and at the same time God was judging human sin. Jesus cried, “My God, My God, why hast Thou forsaken Me?” If God is one Person, then He cannot be suffering for sin and judging sin at the same time. For this reason (among others), there must be a plurality of Persons within the Godhead. God the Son was suffering for human sin, and God the Father was judging human sin. Thus, the doctrine of the Trinity is involved in “the gospel”.
Finally, even some eschatological doctrine is relevant to “the gospel”. The Bible teaches clearly that the resurrected Jesus Christ will come again to judge the world (2 Timothy 4:1). Thus, a denial of the bodily return of Christ is a denial of coming judgment. It is this coming judgment from which “the gospel” saves us. Thus, even the doctrine of the return of Christ is involved in “the gospel”.
Doctrine is important. The gospel cannot be separated from sound, Biblical doctrine. Implicitly loaded into “the gospel” is an immense amount doctrine which, if denied, renders one’s faith vain.
Doctrines that are essential to “the gospel” have come to be called “the fundamentals”. Historically, those who have sought to define and defend these fundamental doctrines have been known as ‘Fundamentalists’. To compromise on a fundamental doctrine is to jeopardize “the gospel”, and to deny a fundamental doctrine is to deny “the gospel”. Fundamentalists refuse to extend Christian fellowship with those who deny a fundamental doctrine on the basis that they do not share the same understanding of “the gospel” (i.e., they are not Christians).
As this article has demonstrated, fundamental doctrines include the inspiration of Scripture; the virgin-birth, true humanity and undiminished deity of the Lord Jesus Christ; the substitutionary atonement of Christ; the bodily resurrection of Christ; and the bodily return of Christ to judge the world. These are not the only fundamental doctrines. However, every attempt to exhaustively enumerate the fundamental doctrines has failed, and today no one believes such an exhaustive list can be compiled. The reason for this is that our doctrinal understanding (i.e., clarification and articulation of doctrine) is constantly progressing, and it is doing so generally in response to new heresies that arise . As new heresies continue to arise today, our doctrinal understanding/clarification continues to be refined . . .
 As an illustration, consider the consequences if someone kills a mosquito, a dog, a baby—even we recognize there ought to be different penalties for these crimes. What makes the difference? The value of the person against which one commits the crime determines the just penalty.
 If you think of the historic creeds (e.g., Apostles, Nicean, Chalcedonian), they were continually revised and expanded with time in order to clarify points that were being challenged by heretics.
In the opening three chapters of Romans, Paul reasons his way to the conclusion that, “all have sinned and come short of the glory of God” (Roman 3:23), thus rendering all men everywhere and at all times justly condemned before God—whether they have heard the gospel or not; this sets up the need for all men to hear and respond to the gospel (Romans 1:16). Paul reaches his conclusion based on the witness of general revelation alone, which is and always has been available to all men (and which is consistently rejected by the natural man). This witness of general revelation comes in two forms: the creation (Romans 1) and human conscience (Romans 2). Consider Paul’s argument relative to the witness of creation in Romans 1:18-25.
The Universal and Sufficient Witness of Creation
In Romans 1:18, God asserts that the “ungodliness and unrighteousness of men” manifests itself as a “[suppression] of the truth in unrighteousness”. Note that it is not the case that some men do not have access to the truth, but that all men suppress the truth that they have. Furthermore, there is an agenda behind man’s suppression of truth; it is so that he can pursue “unrighteousness”.
In Romans 1:19, God asserts that He has supplied all men with a knowledge of Himself. God has not relied on men seeking Him, as He knows none will (Romans 3:11); rather, on His own initiative, God “hath shown it unto them”.
Romans 1:20 indicates this universal knowledge of God comes “from the creation” (i.e., the natural world all around us). Further, God asserts that this knowledge of Him is “clearly seen” and “understood”. The ramifications of this assertion are awesome. No one can legitimately claim they didn’t know or understand that their Creator God, to whom they are accountable, exists. Certainly many make this claim, but this is a “suppression of the truth” which they possess in their heart of hearts. It isn’t a matter of not knowing or understanding, but rather a case of “they did not like to retain God in their knowledge” (cf. Romans 1:28). This leads to the conclusion of the universal and just condemnation of all men.
Paul’s conclusion is that from the witness of creation alone, all men “are without excuse”. The Greek word apologia, rendered “excuse” in our English translation, means ‘a formal, reasoned, and logical defense’ (as in a legal, courtroom proceeding). Thus, there is no acceptable defense that can be offered for man’s rejection of the knowledge of God from creation. This alone renders all men under the just condemnation of God. Whereas no one can be saved apart from hearing and believing the gospel (Romans 1:16-17), all can be justly condemned whether they have heard the gospel or not. Put theologically, men can be condemned on the basis of general revelation (available to all), but men can only be saved on the basis of special revelation (available only to some).
Suppression of the Truth Necessarily Leads to Idolatry
Notice in Romans 1:21 how Paul’s reasoning proceeds from the preceding assertion (i.e., “they knew God” is now a presupposition from which he reasons). It is not the case that men don’t know God, they definitely do. Rather, the issue is that men who know God do not glorify or thank (i.e., acknowledge) Him.
It has often been observed that Scripture offers no formal proof for the existence of God, and the so-called philosophical proofs (i.e., the teleological, cosmological, ontological arguments) for the existence of God are not fruitful in leading men to believe in God (and even if they were valid, they only purport to prove the existence of ‘a god’, not the God of the Bible); it is not a matter of men lacking adequate information, but a suppression of the clear and sufficient information they have already. This has serious implications relative to evangelism and apologetics (which can never really be de-coupled). An evangelist/apologist ought never to accept an unbeliever’s demand for a proof for God’s existence before he will consider the claims of the Bible. The evangelist/apologist ought to begin with the presupposition that the unbeliever already knows God exists, but has willfully suppressed that truth in unrighteousness.
Furthermore, suppression of the truth (i.e., rejection of God’s clear revelation) always and necessarily leads to idolatry, introduced here as “vain . . . imaginations”. It is interesting that in the Greek text, the word translated “imaginations” comes from dialogismos, which connotes ‘reasoning with oneself’; it is not someone else that the unbeliever is trying to persuade that his unbelief is rational/logical, but above all it is himself that he is trying to persuade (i.e., he must rationalize his unbelief in his own mind). Realizing this helps us understand the essence of idolatry.
In both the Old and New Testaments, God’s priority in communicating His standard for man is always on the prohibition of idolatry (cf. Exodus 20:3; Deuteronomy 5:7; 1 John 5:21), even above immorality (per se). The reason behind this is that idolatry always (logically) takes place first, with immorality inevitably following (cf. Romans 1:18-32). Romans 1:18-20 indicates that God’s revelation of Himself in the creation (i.e., general revelation) is clearly seen by all men, everywhere. The unbelieving mind must re-engineer its perception of reality in order to suppress the implications of this clear revelation, which is his personal accountability to his Creator. This philosophical re-engineering of reality to suppress God’s clear revelation of Himself is the essence of idolatry . Once the creature’s accountability to his Creator has been rationalized away in his own mind, he becomes free to engage in any form of immorality ‘with a clear conscience’ (so to speak). This is why idolatry always comes first (even in our modern world), and this is why God’s prohibition of it always takes priority. In a certain sense, it is idolatry that intellectually enables immorality.
But this is foolishness (Romans 1:22). According to Scripture, the greatest possible folly is to deny the existence of the God of the Bible; “the fool hath said in his heart, there is no God” (Ps14:1; 53:1). Mark Twain, legendary for his skepticism toward Christianity and the Bible, offered the following definition: “faith is believing in what you know isn’t true”. By this he intended to imply that Christians know the Bible isn’t really true, but choose to believe it anyway; the Word of God asserts the opposite, that unbelievers know that their unbelief is foolishness, but pursue it anyway.
The unbeliever is compelled (being a rational creature since he has been created in the image of God) to rationalize his unbelief, and his construction of an alternate reality (Romans 1:23) to explain the basic questions of life is idolatry. In ancient times, this rationalization manifested itself as belief in pagan deities ; in modern times, it tends to manifest itself as so-called scientific theories purporting to explain the origin of the universe and all life in it by purely naturalistic mechanisms . Either way, once idolatry has rationalized away accountability to the God of the Bible, immorality emanating from “the lusts of their own hearts” quickly follows (Romans 1:24).
Finally, Romans 1:25 summarizes idolatry as the “[exchange of] the truth of God” (i.e., the revelation of God in the creation, in the human conscience, in Scripture, and in Christ) for “a lie”. The particulars of the “lie” have changed down through history. Today, they are most notably present in the wide-spread acceptance of the Big Bang cosmogony, evolution as the explanation of all life, and (as a result) secular humanism as the guiding ethic. But whether the rationalization is a pantheon of pagan gods or the godless assertions of modern science, it’s idolatry none the less.
 Even if man’s idolatry gives lip service to other ‘gods’, they are always gods made by men, fashioned after men’s likeness, acceptable to men, manageable by men (i.e., safe for sinners).
 No pagan belief system recognizes the Creator-creature distinction revealed in the Bible. Pagan deities may be quantitatively superior to ordinary men (i.e., smarter, stronger, faster, etc.), but they are never qualitatively different than men (Cp., Numbers 23:19).
 Richard Dawkins, arguably today’s most prominent apologist for atheism, has confessed that, “Darwin made it possible to be an intellectually fulfilled atheist”.
“Be patient, therefore, brethren, unto the coming of the Lord . . . for the coming of the Lord draweth nigh . . . behold [He] standeth before the door.” (James 5:7-9).
The Merriam-Webster online dictionary defines imminent as “ready to take place; especially [as] hanging threateningly over one’s head”. An imminent event is one that could occur at any moment; it is not, however, an event that is necessarily near, nor one that must occur soon. In the New Testament, the coming of the Lord is an event that is portrayed as being imminent. Such a portrayal has led to the recognition that the Rapture of the Church, in which the Lord comes in the clouds to gather believers to Himself and return to heaven (John 14:2-3; 1 Thessalonians 4:15-17), is to be distinguished from the 2nd Coming and must take place before the start of the Tribulation period (i.e., Daniel’s 70th Week, the seven-year period that immediately precedes the 2nd Coming). The coming of the Lord to rapture the Church is an imminent event; the coming of the Lord to establish His millennial kingdom on earth is not.
Because the New Testament teaches that the coming of the Lord is imminent, the rapture must take place before the Tribulation begins. The New Testament teaches that the day of the Lord’s coming cannot be predicted (Matthew 24:36; Mark 13:32) and may happen at any moment (Philippians 4:5; James 5:7-9); for this reason believers are exhorted to be ready and watching for it at all times (Matthew 24:44; Mark 13:33; Luke 12:40; 21:36; 1 Thessalonians 5:6; 1 Peter 4:7; Revelation 22:20). This is the precious doctrine of the imminent return of Christ. Imminency does not mean that the return of the Lord will occur soon, but that it can occur at any time. Even the Apostle Paul in the first century, when teaching on the rapture, always counted himself as one who would be included in it—he taught (and believed) it could occur during his own lifetime (cf. 1 Corinthians 15:51-52; 1 Thessalonians 4:17).
For imminency to be true, there can be no event prophesied in Scripture that must occur before the coming of the Lord. For this reason, when the New Testament speaks of the imminent coming of the Lord, it cannot have the 2nd Coming of Christ (which happens at the end of the 7-year Tribulation period) in mind. We are at least seven years away from the 2nd Coming (Daniel 9:27), so there is no sense in which it can be imminent. Thus, when the New Testament speaks of the imminent coming of the Lord, it must refer to the Lord’s coming to rapture the Church (John 14:3; 1 Thessalonians 4:16-17); but the rapture is only imminent if it is to take place before the Tribulation begins.
The picture of the Lord’s coming used by James is that of the Lord standing at the door (James 5:9). Such a word picture very effectively communicates an important aspect of the rapture; namely, that the event is imminent in the sense that no preceding event has to happen before the rapture can occur. If I were standing at your door, I could knock on it at any time. The fact that I am at your doorstep does not mean I will immediately knock on your door, or that I will knock on your door in the next seven seconds, or seven minutes, or seven hours, or seven years, or even during your lifetime, but I could and I might; there is nothing else that has to happen before the conditions are in place for me to knock on your door. If you know I am on your doorstep, you must live in constant expectation that I might knock on your door at any moment. Contrast this with your expectation if you (who live in America) knew/believed that I was presently on vacation in Australia. There is no way I can immediately knock on your door, nor can I do so in the next seven seconds, or seven minutes, or seven hours. A non-trivial series of events would have to happen first, which takes a finite amount of time, before I can be standing on your doorstep with the possibility of knocking. This is how believers should understand the coming of the Lord to rapture the Church. It is an event that is imminent, but not necessarily near.
Many Christians today believe the return of the Lord is drawing near. Of course, there have been many times in the past when Christians believed the coming of the Lord (i.e., the 2nd Coming) was near, and they were wrong. As we look back on those times, we realize that it was not correct to say that the Lord’s 2nd Coming was near, since the geopolitical conditions necessary to initiate the Tribulation were not in place. Nevertheless, the coming of the Lord in the event of the rapture could have taken place at any of those times, since the pre-tribulational view of the rapture recognizes there to be an undefined period of time between the rapture and the start of the seven-year Tribulation period (during which time God could have rapidly moved things into place).
What we observe today is God moving things into place in a more gradual way. As we see the geopolitical landscape developing precisely as the Bible speaks of the time of the Tribulation period, we have objective reasons to believe that the return of the Lord may indeed be drawing near. But Daniel’s 70th Week has not yet begun (Daniel 9:27; 2 Thessalonians 2:1-3), so the 2nd Coming of Christ cannot take place for at least seven years. That being said, the conditions appear ripe for the Tribulation countdown to begin. Knowing that the rapture of the Church will take place before the Tribulation begins, we also realize that the time of the rapture may be very near. Regardless, the rapture of the Church has always been imminent!
“Knowing that a man is not justified by the works of the law… for by the works of the law shall no flesh be justified.” (Galatians 2:16)
Many Christians fall into the error of believing that the reason the Law cannot save is because no one can keep it perfectly. Scripture asserts, however, that even if one kept the Law (i.e., any system of works) perfectly, it cannot justify a fallen creature before God.
All men since Adam are born (even conceived; cf. Psalm 51:5) under the condemnation of God. This is because, in the Garden, all men sinned in Adam (Genesis 3:6; Romans 5:12). Adam was not merely our representative or federal head, he was our seminal head (Cp., Hebrews 7:9-10); this is even true for Eve because of the way God took her from the “rib” of Adam (Genesis 2:21-23), which is why all men are condemned “in Adam”, not “in Eve”. It is for this reason that it is impossible that fallen man could be justified by keeping the Law (Romans 3:20); even if he refrained from sin perfectly from the moment of his birth until the time of his death, he would still stand condemned before God for his participation in the primeval sin of Adam (Romans 5:18). No system of works or law-keeping can ever erase this past event of history, in which all descendants of Adam participated, and for this reason salvation must be by grace (Ephesians 2:8-9; Galatians 1:6-9).
Consequently, any denial that the Fall was a real, historical event must be rejected as anti-Biblical. Such a view is not merely error, but heresy—it strikes at the very heart of the Gospel of Grace. By denying that the sin of Adam was a real, historical event in which all men participated, the basis of the universal need for a Savior is destroyed, and works-based righteousness (in contrast to salvation by grace) becomes a theoretical possibility. BUT THIS SCRIPTURE CATEGORICALLY REJECTS (Galatians 2:16; Romans 3:20)!
Man’s need is for a new Head. Just as “in Adam” all men are sinners and stand condemned before God, “in Christ” we can be seen by God as being just as righteous as He is (1 Corinthians 15:22; Romans 5:19). We are born “in Adam”; being placed “in Christ” as our new Head is accomplished by the new birth (John 3:7; 2 Corinthians 5:17), appropriated by faith in Christ (Romans 2:24-25). Have you put your faith in Christ and been born again? If not, you stand condemned in Adam, for “in Adam all die” (1 Corinthians 15:22).
The Book of Daniel is widely regarded as a book of prophecy, indeed the pre-eminent book of prophecy in the Old Testament and perhaps the whole Bible, and it surely contains some of the most detailed prophetic revelation to be found in the Word of God. The prophecies of Daniel are all the more impressive since many of them have already been remarkably fulfilled in precise, exact, and literal detail, giving clear testimony to Jehovah as the sovereign Creator of the universe, in whose hands history is being providentially guided to His appointed end (Isaiah 46:9-11). It is for this reason that the Book of Daniel is possibly the greatest offense to the natural man of any portion of the Word of God, and as a result it has been a primary focus of attack by both secular scholars and liberal (so-called) Christianity; in order to deny supernaturalism in general, and the God of the Bible in particular, the Book of Daniel must be destroyed. Notwithstanding, Daniel is not primarily a book of prophecy; although the Book of Daniel consists of much prophetic material, prophecy is not necessarily its primary purpose.
Daniel’s place in the Hebrew canon is the first clue as to the real purpose of the book. It resides in the 3rd division of the TNK (i.e., in the Writings, not in the Prophets). While liberalism has used this fact as a point of attack, asserting that the division of the Writings was the final phase of the Hebrew canon to close and concluding this supports a “late” date for the book, this is a misunderstanding of the three divisions of the TNK. The three divisions of the TNK were not organized on the basis of chronology, but on the basis of theme or subject matter. The books that were put into the division of the Writings all speak to the matter of practical living, known technically as wisdom literature.
Certainly, the Book of Daniel presents both a message of comfort and hope to the nation of Israel and a message of rebuke to pagan Gentile nations in a position to oppress the Jews. Beyond this, however, the Book of Daniel has an important personal application to the individual believer, especially the believer in latter days of the present Christian age. The Book of Daniel was appropriately placed in the Writings division of the TNK because it was also written to give the individual believer wisdom for living in a pagan and demonized culture.
Remember that Daniel lived and worked as a government official in Babylon and Persia. Most of the other Old Testament heroes were men who lived inside the nation of Israel under the influence of priests and prophets, in a culture saturated with God’s revelation. Although the nation often slid into apostasy, the Temple ritual and the Hebrew Scriptures were always present as a restraining influence on the culture. Not true for Daniel in Babylon/Persia. Daniel had to stand for the LORD, often alone, in a culture that was completely antagonistic to Biblical truth. In such a hostile setting, Daniel honored the LORD not by suppressing his faith in his public life, but by aggressively applying the Word of God in every area of his life. The trend today is an increasing expectation that the believer isolate his Christian faith in a “spiritual” compartment that is only relevant to personal salvation (and perhaps a heavenly afterlife), as if the Word of God had nothing to say about history, science, education, economics, politics, etc. The life of Daniel stands as a rebuke to that cultural trend! Daniel’s life is a model for godly living in a pagan culture, which is either ignorant of God’s Word or has consciously rejected it.
With the rise of Dispensationalism in the 19th century, the use of a literal (i.e., grammatical-historical) hermeneutic to interpret Scripture began to be employed in an increasingly consistent manner in all areas of Biblical revelation. This new (or renewed) consistency in the use of a literal hermeneutic naturally led to new insights in many areas of theology. As an example, a literal hermeneutic applied to prophetic passages in the New Testament led students of the Bible to conclude that the Rapture of the Church was a phase of the return of Christ that had to be distinguished from the 2nd Coming. That is, the yet future return of Christ will actually be comprised of two distinct events separated in time: 1) the Rapture of the Church, in which Christ comes in the air to receive His Bride and take her back to heaven with Him (e.g., John 14:1-3; 1 Thessalonians 4:13-18), and 2) the 2nd Coming, in which Christ comes from heaven with all His saints to establish His kingdom on this present earth and personally reign over it for a thousand years (e.g., Matthew 24:30; Revelation 19:11-16; 20:4-6).
From its inception the idea that the future return of Christ would be comprised of two phases received two principal criticisms. First, that there was no place in the New Testament that explicitly taught that there remained two future “comings” of Christ, separated in time; thus, such an understanding was based on inference alone. Second, that this understanding of the return of Christ was a “new” doctrine; since it had never before been taught or believed by Christians of previous generations (neither the Reformers, nor the Church Fathers before them), it was very unlikely to be true. These two criticisms will each be briefly addressed.
Regarding the first criticism, it is obvious that nowhere in the New Testament is it explicitly asserted that there remain two future “comings” of Christ. The understanding that there are to be two comings, a Rapture event that is distinct and separated in time from the 2nd Coming proper, is indeed an inference. Nevertheless, it is a necessary inference! A rapture event distinct from the 2nd Coming is a necessary inference from all the New Testament passages regarding the return of Christ, some of which reveal He will come for His saints in the air and return with them to heaven (Rapture), others that He will come with His saints from heaven to the earth (2nd Coming). There must be two phases to this return, separated in time, since all that is said concerning it cannot be fulfilled in a single event. This is entirely analogous to the Old Testament passages regarding the Coming of Christ. Nowhere in the Old Testament does it say that there would be two Comings of Christ (Messiah). However, revelation is given of Messiah suffering and dying for the nation (e.g., Psalm 22; Isaiah 53), along with revelation of Messiah setting up His kingdom on earth and reigning over it forever (e.g., Psalm 2; Daniel 2:44; Zechariah 14:9). These two bodies of revelation could not be fulfilled in a single “Coming”, so from the Old Testament perspective it was a necessary inference that Messiah would come twice  (i.e., the 1st Coming and the 2nd Coming proper; since the Rapture exclusively pertains to the Church, it was a mystery unrevealed in the Old Testament).
Regarding the second criticism, it is conceded that the notion of a Rapture that is distinct and separated in time from the 2nd Coming was a new understanding that emerged in the 19th century as a result of Dispensational Theology’s emphasis on the use of a literal hermeneutic in prophetic passages of the Bible. The earlier/classical Dispensationalists, including Darby, Scofield, and Walvoord, were all honest in admitting that Dispensationalism’s doctrine of the Rapture was a new understanding of Scripture not held by the Reformers or Church Fathers . While many today are expending great energy in an attempt to find quotations from early Christian writers that indicate they believed in a Rapture that was distinct from the 2nd Coming, there is no necessity to do so. Even if a few such genuine quotations are found , it will only serve to highlight the truth that Dispensationalism’s doctrine of the Rapture was an extreme, minority view held by virtually no one prior to the modern era. But this in no way negates the validity of the doctrine. Remember, the vast majority of Jewish believers failed to properly infer that the Old Testament taught Messiah must come twice, including the disciples of the Lord Himself, for which He rebuked them rather harshly (cf. Luke 24:25-27)!
In summary, Dispensationalism’s doctrine of the Rapture as distinct and separated in time from the 2nd Coming is a necessary inference from Scripture. The fact that it is an inference in no way relegates it to being a second-class doctrine, nor does it mean that we cannot have full assurance of its certainty. Furthermore, the fact that this particular doctrinal truth has only been recognized rather late in this present age is not a valid argument against its veracity. God’s truth has been available on the pages of Scripture from the very moment it was recorded, but as Dr. Hannah notes “it is apparent that doctrinal development has taken place over the centuries and will continue to do so” . Brethren, let’s boldly proclaim the doctrine of the imminent return of our Lord Jesus Christ (i.e., the Rapture) as the blessed hope of the Church (Titus 2:13)!
 Some ancient Jewish rabbis, struggling to reconcile these two bodies of revelation regarding Messiah, postulated that there would be two Messiahs, a Messiah “ben Joseph” who would come to die for the nation, and a Messiah “ben David” who would come to reign over the nation. Obviously this was not correct, but it nevertheless demonstrates their recognition that not all the revelation given in the Old Testament regarding the Coming of Messiah could be fulfilled in a single event.
 Although it is generally conceded by virtually all Church historians that the Church was predominantly Premillennial in eschatology for its first three centuries (until Augustine).
 Most such quotations that are offered are of a rather vague character, open to various interpretations.
 John Hannah, Our Legacy: The History of Christian Doctrine (Colorado Springs: NavPress, 2001), 27.