Tag Archives: Eschatology

April 25, 2026

Prophetic Understanding of Matthew 24

By The Paleofundamentalist

Introduction

The words of the Lord Jesus Christ recorded in Matthew 24 are known as the Olivet Discourse. This discourse has been understood by theologians in a variety of different ways. Preterism views all of it, or at least everything except the Second Advent (i.e., Matthew 24:30), as history that occurred in the first century in association with the Roman destruction of Jerusalem and the Temple. Historicism views it as prophecy that is being fulfilled during the present Church Age, such that some of it is history now fulfilled, while some of it remains yet to be fulfilled prophecy. However, Dispensationalism correctly understands the Olivet Discourse to be entirely unfulfilled prophecy that relates to the future 7-year Tribulation period also known as the 70th Week of Daniel (Daniel 9:27).

The Olivet Discourse was given by Jesus in response to the questions of His disciples, after Jesus mentioned the destruction of the Temple (v. 2), “Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?” (v. 3). The answer to these questions as they applied to the destruction of the Temple is recorded in Luke 21:21-24; the answers to the questions related to “the sign of thy coming, and of the end of the world” are recorded in Matthew 24:4-30. The key to the proper interpretation of Matthew 24:4-30 is the understanding that this is a concise exposition of events that are to take place during the 70th Week of Daniel (i.e., the 7-year period that immediately precedes the Second Advent; Daniel 9:27), which is greatly expanded by the Apostle John in Revelation 6-19. As the 70th Week of Daniel has not yet begun, the events described by Jesus in Matthew 24 are prophecy that will be fulfilled in the future after the rapture of the Church.

Correlation of Events in Matthew 24 and Revelation 6-19

This view is supported by the correlation of similar events described in Matthew 24:4-30 with those in Daniel 9:27 and Revelation 6-19. Matthew 24:15 makes reference to “the abomination of desolation, spoken of by Daniel the prophet”, which occurs “in the midst of the week” according to Daniel 9:27. Thus, Matthew 24:15 marks the middle of the 7-year Tribulation, such that those events that precede v. 15 relate to the first half of the Tribulation, and those events that follow v. 15 relate to the second half of the Tribulation. The Seal judgments that begin the Tribulation in Revelation 6 find clear analogs in Matthew 24:4-14. Namely, 1) the false “Christ” in Matthew 24:5 correlates with the revelation of the Antichrist at the 1st Seal judgment; 2) the “wars and rumors of war”, “for nation shall rise against nation, and kingdom against kingdom” in Matthew 24:6-7 correlates with the 2nd Seal judgment which will “take peace from the earth”; 3) the “famines” in Matthew 24:7 correlate with the 3rd Seal judgment which describes hyper-inflation and a scarcity of food; 4) the “pestilences” in Matthew 24:7 correlate with the 4th Seal judgment in which “death” is brought upon the earth in a variety of ways, including “with the beasts of the earth”; and 5) the persecution and martyrdom of believers “for [Christ’s] name’s sake” in Matthew 24:9 correlates with “the souls of them that were slain for the word of God, and for the testimony which they held” associated with the 5th Seal Judgment. Further, the preaching of “the gospel of the kingdom … unto all nations” in Matthew 24:14 would seem to correlate with the ministry of the 144,000 Jewish evangelists sealed in Revelation 7:1-8. As understood from the chronology in the Book of Revelation, these are all events that take place during the first half of the 7-year Tribulation and are described in Matthew 24:8 as “the beginning of sorrows”.

As already noted, “the abomination of desolation” in Matthew 24:15 marks the midpoint of the 7-year Tribulation. Following that, the Jews “which be in Judea” are warned to “flee into the mountains” in Matthew 24:16-20, which correlates to “the woman” (i.e., Israel) fleeing “into the wilderness, where she hath a place prepared of God (i.e., Selah-Petra), that they should feed her there a thousand two hundred and threescore days” (Revelation 12:6); these 1,260 days represent the second half of the 7-year Tribulation during which the Antichrist attempts to destroy the Jews. This period of time is described as “the great tribulation” in Matthew 24:21, “such as was not since the beginning of the world to this time, no nor ever shall be”, which correlates with Daniel 12:1. This period concludes with “the Son of man coming in the clouds of heaven with power and great glory” (i.e., the 2nd Advent) in Matthew 24:30, which correlates with Christ’s coming to earth in Revelation 19:11-16 (Cp., Daniel 7:13-14). While even many Dispensationalists are tempted to put some (or all) of the events in Matthew 24:4-14 (i.e., the first half of the Tribulation), such as “wars and rumors of wars”, “earthquakes in divers places”, and the world-wide preaching of “this gospel of the kingdom” (often erroneously conflated with the gospel of grace), into the present Church Age, the clear correlation of these events with those during the Tribulation make that interpretation untenable.

The Parable of the Fig Tree (vv. 32-34)

Though there are several difficult interpretive issues that remain in Matthew 24 following the straightforward chronology of prophetic signs given in vv. 4-30, only the Parable of the Fig Tree will be addressed in this article. To begin, it should be asserted that the basic elements of this “parable” are clearly understandable. First, knowing that the Gospel of Matthew specifically targets Jews as its audience, the “fig tree” should be understood to be a Jewish symbol. Second, the “fig tree” used as a Jewish symbol represents the nation of Israel (Cp., Matthew 21:19; Luke 13:6-9). Third, since the first mention of “fig” occurs when Adam and Eve make aprons of “fig leaves” in an attempt to cover their nakedness exposed by their sin (Genesis 3:7), “fig” carries the connotation of an attempted self-righteousness, which is the national sin of Israel (Romans 10:3). Fourth, Jesus’ cursing of the “fig tree” that was found to be without “fruit” (Matthew 21:19; Luke 13:9) was a symbolic foreshadowing of the nation of Israel being subjected to the ultimate “curse” of the Mosaic covenant, which is dispersion from the Promised Land (Leviticus 26:32-39; Deuteronomy 28:63-68), coincident with the subsequent Church Age. Thus, in the parable when the “fig tree” is said to “putteth forth leaves”, it is a picture of the dispersed nation of Israel beginning to reform in the Promised Land. It is reasonable to take this to mean that the reestablishment of Israel as a Jewish nation in the Promised Land, which occurred in 1948, is in some sense a sign that the beginning of the Tribulation is “near, even at the doors” (v. 33).

What is less clear, however, is how to interpret v. 34, “This generation shall not pass, till all these things be fulfilled”. Many have attempted to use this phrase as a formula, which by assuming the duration of a “generation” have attempted to calculate either the rapture, the start of the Tribulation, or the 2nd Advent. Early on, a “generation” was taken to be forty years (Numbers 14:33), which resulted in much anticipation with the approach of the year 1988; but after nothing occurred in 1988, speculation concerning the length of a generation transitioned to seventy, or eighty (Psalm 90:10), or one hundred (Isaiah 65:20), or even one hundred and twenty years (Genesis 6:3). In all likelihood, however, “this generation” is not intended to be used in a numerical formula to date any particular aspect of the return of the Lord.

A better understanding is likely that all the sign-events described in Matthew 24:4-30 will be observed by a single “generation”, which is consistent with the understanding that all of the events occur during the 7-year Tribulation period (and also implicitly supports the negative assertion that none of these events occur during the Church Age). Thus, the rebirth of the nation of Israel in the Promised Land is a sign that the Tribulation is indeed “near, even at the doors”, but with no specific time duration intended. Hence, the admonition to “Watch, therefore, for ye know not what hour your Lord doth come” (v. 42) is appropriate.

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March 18, 2026

The Appearance of Moses and Elijah at the Transfiguration

By The Paleofundamentalist

The transfiguration of Jesus was witnessed by Peter, James, and John, and it is recorded in Matthew 17:1-9, Mark 9:2-10, and Luke 9:28-36; Peter makes mention of it in 2 Peter 1:16-18. In addition to seeing the Lord Jesus Christ in His glorified form, Moses and Elijah also appeared, talking with Jesus. Their discussion concerned Jesus’ coming “decease” (Luke 9:31) and subsequent return in “power” and “majesty” (2 Peter 1:16).  In this vision of the glorified Christ along with saints of old the disciples experienced a foretaste of the coming Messianic Kingdom (Cp., Matthew 16:28).

Considerable debate has occurred over why Moses and Elijah appeared with Jesus on this occasion. Some have seen in these two men representatives of the Law and the Prophets; others, believers who have died in faith versus those taken to heaven without experiencing death (Cp., 1 Thessalonians 5:17). Many have speculated that since their conversation concerned details of the Lord’s return, the event of the transfiguration supports and strengthens the view that Moses and Elijah will be the two witnesses of Revelation 11:3-13 who minister in Jerusalem during the first half of the Tribulation. All these speculations are indeed valid. However, and probably much more importantly, the vision of the glorified Lord Jesus Christ with Moses and Elijah, O.T. saints long since dead, reinforced Christ’s teaching that His own death would not prevent His coming Kingdom (Cp., Matthew 16:18), and that continued conscious existence follows death for the saints of God (Cp., Matthew 22:31-32).

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March 5, 2026

Can You Receive the Mark of the Beast Unwittingly?

By The Paleofundamentalist

The answer to this question is, No.  To be clear, “unwittingly” means without knowing or without an intention to do so.  For decades now, many have feared that they might innocently receive the mark of the beast (cf. Rev13:16) without intending to do so.  Various new and emerging technologies, such as social security numbers, credit cards, barcodes or QR codes, embedded microchips, and (more recently) vaccines, have been subjects of concern relative to whether they might be, or might be related to, the mark of the beast [1].  While there could very well be legitimate concerns with how such technologies might be used in the future, they are not related to the mark of the beast today.

The issue of what particular technology the Beast may use to implement his “mark” is moot today.  According to Revelation 13, the mark of the beast will be implemented by the False Prophet (on behalf of the Beast) at the midpoint of the 7-year Tribulation (i.e., the 70th Week of Daniel; Dan9:27).  The Beast (i.e., the Antichrist) has not yet been revealed, and the Tribulation has not yet begun, so we are at least three and a half years away from the roll out of the mark of the beast system.  Nothing anyone receives today is the mark of the beast.

But when the midpoint of the Tribulation arrives, and the mark of the beast system has been implemented, can one receive the mark of the beast unwittingly then?  I believe the answer is still, No, and this conviction comes from a plain reading of the text of Scripture.  At that time, according to Revelation 13:15, “as many as would not worship the image of the beast should be killed”.  The central issue during the last half of the Tribulation will not be whether one has taken the mark of the beast per se, but whether one has worshipped the beast.  This is made clear in Revelation 14:9-11, “If any man worship the beast and his image, and receive his mark in his forehead or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever; and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name”.  Note that this dire warning immediately follows the worldwide, angelic exhortation to all those that dwell on the earth to “worship him that made heaven, and earth, and the sea, and the fountains of waters” (Revelation 14:7).  Thus, the determinative issue is whether one worships God or the Beast.

During the last half of the Tribulation there will be immense pressure on all to take the mark of the beast, since those who do not have the mark will not be able to “buy or sell” at best (Revelation 13:18), or will “be killed” at worst (Revelation 13:15).  However, one will receive the “mark” as validation that he has worshipped the Beast, and worshipping the Beast is a conscious, voluntary, and willful act.  One cannot receive the “mark” without worshipping the Beast, so no one will receive it unwittingly or unknowingly.

The Beast will begin his career as the ruler of the final phase of Daniel’s fourth Gentile kingdom (cf. Daniel 7:23-25), often called the revived Roman empire.  He will literally be an end times Caesar, and there is a direct analogy between the end times worship of the Beast and the worship of Caesar in the first few centuries AD.  In the Roman empire of the first few centuries after Christ, all subjects of the empire were required to worship Caesar as a divine person [2].  They demonstrated their allegiance to Caesar in a public ceremony held annually in which they offered a pinch of incense on an altar devoted to Caesar and confessed, “Caesar is Lord” (Cp., Romans 10:9).  In doing so, they received a written certificate called a libellus validating their compliance with the requirement to worship Caesar.  Roman subjects were required to present this document when stopped by Roman officials or when engaging in commerce in a Roman market.  The future mark of the beast will be analogous to the libellus of the early centuries of Christianity.  It will be the means by which one’s compliance with the requirement to “worship the beast” is proven.  No one will receive it unwittingly; on the contrary, the giving of it will be very closely guarded and awarded only to those who have publicly worshipped the Beast.

In conclusion, no one today has received, or can receive, the mark of the beast.  Even when the mark of the beast system is formally implemented at the midpoint of the Tribulation, no one will receive the mark of the beast unwittingly.  The mark of the beast, however it is manifested, will only be applied to those who have willfully worshipped the Beast.

[1] For textual reasons I believe the mark of the beast will most likely be a permanent and visible mark, something akin to a tattoo or a brand, applied to the surface of the skin on the right hand or forehead.

[2] The Jews had a special dispensation exempting them from the general requirement to worship Caesar.  In the early days of the Church, the Roman empire viewed Christianity as a sect of Judaism, which allowed Christians to enjoy the same exemption (cf. Acts 18:12-16).  In time, however, Christianity became visibly distinct from Judaism, Christians lost their exemption (but largely refused to worship Caesar), and the Roman persecution of Christians resulted.

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November 19, 2025

The Translation of Enoch and the Rapture of the Church

By The Paleofundamentalist

In His Olivet Discourse, Jesus said, “But as the days of Noah were, so shall also the coming of the Son of man be” (Matt24:37). The Flood of Noah is a type of the coming Tribulation period (i.e., Daniel’s 70th Week). Noah and his family, who endured the judgment of the Flood on earth, but were Divinely preserved through it, are a type of the nation of Israel; Israel will endure the judgment of the Tribulation on earth, but will be Divinely preserved through it (Zech13:8-9; Rev12:6,14). In contrast, the translation of Enoch from earth to heaven (without dying; Gen5:24; Heb11:5) is a type of the pre-tribulational rapture of the Church (1Thess4:15-17; Rev4:1-2); the Church will be supernaturally removed from the earth before the judgment of the Tribulation begins (Luk21:36; 1Thess1:10; Rev3:10). In the translation of Enoch prior to the Flood, only a single person was removed from the earth; in the rapture of the Church prior to the Tribulation, the singular Body of Christ (i.e., the “one new man”; Eph2:15) will be removed from the earth (1Cor12:27; Eph1:22-23). Note also that Enoch was supernaturally translated from the earth to heaven, whereas Noah had to build an Ark according to God’s revealed specifications in order to be saved from the Flood; this comports with the fact that the Church will be raptured according to grace, whereas Israel was required to keep the Law delivered by God through Moses (Cp., Jn1:17).

Note that there was a gap of time between the translation of Enoch and the beginning of the “days of Noah”; from the translation of Enoch to the birth of Noah was 69 years. Since the “days of Noah” correspond typologically to the Tribulation, this observation is consistent with the expectation that there will be a gap of time between the rapture of the Church and the beginning of the Tribulation (i.e., the rapture is not the event that begins the Tribulation; cf. Dan9:27). However, to conclude that there will be 69 years between the rapture of the Church and the beginning of the Tribulation is almost certainly pressing the type too far; whereas the Flood was a type of the Tribulation, it lasted only slightly more than a year (not 7 years), and the “days of Noah” were 950 years (Gen9:29).

While the 69 year gap between the translation of Enoch and the beginning of the Flood likely has no literal connection to the gap of time between the rapture of the Church and the beginning of the Tribulation, it may yet be found to have a typological significance.

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August 12, 2025

Who Are the Many?

By The Paleofundamentalist

The adjective/pronoun “many” occurs hundreds of times in the Bible, both Old and New Testaments. In the vast majority of those instances, the immediate context makes clear to whom/what “many” refers. However, there are a small number of important instances in which there is no definite referent for “many” (e.g., Dan8:25; 9:27; 11:14,18,26,33,34,39; 12:10; Matt19:30; 20:16; 20:28; 22:14; 26:28; Mk10:31,45; 14:24; Luk14:16); it should be noted that these instances tend to occur primarily in the O.T. and the synoptic Gospels, whose focus is the nation of Israel under the Dispensation of Law. In these instances, the “many” refers to Israel. For a study of this issue, see the article Who Are the Many? under the Biblical Studies tab.

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August 31, 2024

The Pre-Trib Rapture is the Sign

By The Paleofundamentalist

To the question of His disciples, “And what shall be the sign of thy coming” (Matt24:4), Jesus responded with the Olivet discourse (Matt24:4-41; Mk13:5-37; Luk17:26-37) in which He gave an expanded recounting of Daniel’s 70th Week (Dan9:27; which would be greatly expanded by the Apostle John in Revelation 6-19).  This recounting, as recorded by Matthew and Luke, ended with an allusion to a mysterious disappearance.  Jesus said, “I tell you, in that night there shall be two men in one bed [i.e., night]; the one shall be taken, and the other shall be left.  Two women shall be grinding together [i.e., morning]; the one shall be taken, and the other left.  Two men shall be in the field [i.e., afternoon]; the one shall be taken, and the other left” (Luke 17:34-36).

Dispensationalists have long disputed the proper understanding of Matthew 24:36-42 and Luke 17:26-37 which relates a future event in which a multitude of persons around the world instantaneously disappear.  On its face, this event would seem to correlate with the Rapture of the Church (cf. 1Cor15:51-52; 1Thess4:13-17), yet the majority of Dispensationalists, especially those adhering to the revised Dispensationalism of Walvoord, Ryrie, and Pentecost, have argued that the Rapture of the Church has no logical place in Jesus’ Olivet discourse.  Rather, the Olivet discourse pertains only to the nation of Israel and has nothing to do with the Church, which at that time had not yet been revealed.  While it is admitted that the birth of the Church had not yet taken place, nor does Jesus refer to it by name, He most certainly referred to its Rapture at the end of the Olivet discourse.

Jesus’ Olivet discourse is not about the Church; rather, it is a message to the nation of Israel.  But its subject concerns the “sign” for which the nation of Israel should “watch” (cf. Matt24:42; Mk13:33-37) in order to know that the second “coming” of Christ is near (cf. Matt24:4).  While Jesus gave numerous signs throughout the discourse (e.g., “wars and rumors of wars”, “pestilences”, “earthquakes”, “the abomination of desolation”, and “false Christs, and false prophets”), He concluded the discourse with the ultimate “sign”; it is the “sign” that precedes all the other signs, and one which cannot possibly be missed by the nation of Israel (and the world), which is the unexpected, sudden, and instantaneous disappearance of a multitude of persons all around the world.  It awaited the writings of the Apostle Paul to fully reveal the doctrine concerning the Rapture of the Church which ends the parenthetical Dispensation of Grace, a temporary pause in God’s prophetic program for the nation of Israel, but the Lord Jesus most certainly pointed to the event as the “sign” to the nation of Israel that the return of Christ was drawing near.

The moment after the Rapture of the Church, no believer will remain on earth.  And yet, 144,000 Jews will be converted and used by God to evangelize the whole world during the Tribulation (cf. Matt24:13; Mk13:10; Rev7:1-17).  How are these Jews converted?  Might not the sudden disappearance of millions of people around the world, for which Jesus exhorted the nation of Israel to watch, be the “sign” that triggers the conversion of the 144,000? Maranatha!

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August 9, 2024

Interpreting Scripture

By The Paleofundamentalist

Covenant (Reformed) Theology and Dispensational Theology have long debated the proper hermeneutic to use when interpreting Scripture.  While both use a literal method for much of Scripture, Dispensationalism (especially so-called Revised Dispensationalism under Charles Ryrie) has emphasized the consistent use of literal interpretation for all of Scripture.  This is seen most clearly in that both Dispensationalism and Covenant Theology interpret historical narratives literally, whereas Covenant Theology often interprets prophetic passages of Scripture allegorically.  Forgotten in this discussion is that Classical Dispensationalism as developed under the Plymouth Brethren, Scofield, Chafer, and especially Arno Gaebelein, while not denying the literal historicity of historical passages, also allowed for a typological understanding of them (see the CHART: Philosophies of Interpretation under the Biblical Studies tab).  They viewed many of the Bible’s historical accounts as establishing patterns having prophetic significance (cf. Eccl1:9-10; 3:15; Cp., Rom5:14; Col2:17; Heb8:5; 10:1; 11:19).  Indeed, the Apostle Paul affirmed that O.T. historical accounts “were written for our learning, that we, through patience and comfort of the scriptures, might have hope” (Rom15:4), and that “all these things happened to them for ensamples, and they are written for our admonition, upon whom the ends of the world are come” (1Cor10:11).  The word translated “ensamples” is from the Greek tupos (i.e., types). Typology is a rich and fruitful feature of Scripture that should not be neglected!

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June 4, 2024

The Identity of the 24 Elders

By The Paleofundamentalist

In Revelation 4:4, “four and twenty elders” are seen by the Apostle John sitting on “four and twenty [thrones]” in heaven.  The identity of these 24 elders has long been debated.  However, most Dispensationalists have traditionally held that the 24 elders represent the completed Church (i.e., the Body of Christ).  If that view is correct, the completed Church is in heaven before the 7-year Tribulation (i.e., the 70th Week of Daniel; Dan9:27) begins in Revelation 6, which all but necessitates a pre-tribulational rapture of the Church; such a conclusion is seemingly inescapable.  Hence, the correct identification of the 24 elders is pivotal to a proper understanding of the chronological sequence of eschatological events. A systematic analysis of the Identity of the 24 Elders can be found under the Biblical Studies tab.

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February 14, 2021

Why Were the Thessalonians Shaken?

By The Paleofundamentalist

The second chapter of Paul’s second epistle to the Thessalonians is a mighty tour-de-force polemic for the pre-tribulational nature of the rapture of the Church.  It has long been recognized that the Restrainer of 2 Thessalonians 2:7 is the Holy Spirit, and that His removal before the Antichrist is revealed (i.e., before the Tribulation begins) necessitates the rapture of the Church due to the Spirit’s indwelling of the Body of Christ as a temple in the present dispensation (1Cor6:19).  It has more recently been recognized that the “falling away” in 2 Thessalonians 2:3 (KJV; Greek, apostasia) that also must occur before the Antichrist is revealed is in context better understood to be a departure (i.e., the rapture of the Church).  However, even without these clear and powerful witnesses, a pre-tribulational rapture of the Church is a necessary inference from Paul’s opening to the chapter in 2 Thessalonians 2:1-2.

FIGURE 1. Timing of the Rapture in the Pre-Trib, Mid-Trib,
Pre-Wrath, and Post-Trib Views.

In 2 Thessalonians 2:1, Paul introduces the subject of the chapter as “the coming of our Lord Jesus Christ, and our gathering together unto him”.  The subject is a single event, since the first substantive clause is articulated and the second is not, being connected by an epexegetical kai in the Greek text (i.e., the Granville Sharp rule).  Paul’s subject is that particular “coming of our Lord Jesus Christ” which involves “our gathering together unto him” (cf. Jn14:1-3; 1Thess4:13-18). Thus, the subject of the chapter is the rapture of the Church.

In 2 Thessalonians 2:2, it is revealed that the Thessalonians had become “shaken in mind” and “troubled”, apparently as a result of a “letter as from us” (i.e., a letter alleging to be from the Apostle Paul, which was in fact a forgery). Their alarm was caused by the fact that the letter asserted that “the day of the Lord” had begun. The remainder of the chapter presents an iron-clad polemic for why that could not possibly be the case. However, one must ask why this news so disturbed the Thessalonians; why were the Thessalonians shaken?

In 2 Thessalonians 2:5 Paul reminds the Thessalonians that he had previously instructed them concerning this subject. Indeed, Paul’s first epistle to the Thessalonians discusses the rapture in every chapter (cf. 1Thess1:9-10; 2:19; 3:13; 4:13-17; 5:1-11). Presumably Paul had taught them when the rapture would occur relative to the coming 7-year Tribulation (i.e., the day of the Lord; 2Thess2:2). If he had taught them that the rapture of the Church would occur mid-trib, pre-wrath, or post-trib (i.e., any view that sees the rapture of the Church as occurring at some point during the Tribulation; see FIGURE 1), there is no reason for the Thessalonians to be “shaken” or “troubled”. There would be no inconsistency between those rapture views and the counterfeit message alleging that the Tribulation had begun. Rather than causing them to be “shaken”, such news would be cause for excitement and anticipation, since it would mean that their rapture was necessarily drawing near. However, if Paul had taught the Thessalonians that the rapture of the Church would occur before the Tribulation begins (i.e., pre-trib), then it is easily understandable why news that it had begun would be so troubling; if true, it would mean either: 1) that Apostle Paul’s previous teaching was untrue, or 2) the rapture of the Church had already occurred, and they had been left behind.

Only a belief in a pre-trib rapture as taught to the Thessalonians by the Apostle Paul explains why they were so “shaken” and “troubled” by the counterfeit message that the day of the Lord (i.e., the Tribulation) had begun. No other rapture view would have troubled the believers at Thessalonica. Properly understood, 2 Thessalonians 2:1-2 is a powerful witness to the fact that the Apostle Paul taught that the rapture of the Church would be pre-trib!

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January 2, 2021

Dispensationalism’s Necessity of a Pre-Tribulational Rapture

By The Paleofundamentalist

A proper dispensational understanding of the Bible (2 Timothy 2:15) absolutely necessitates a pre-tribulational Rapture of the Church.

What is the Church? The Church is being formed during the present Dispensation of Grace and is comprised of all who believe, whether Jew or Gentile, who are subsequently baptized into the Body of Christ (1 Corinthians 12:12-13). Furthermore, the Church is not (the nation of) Israel, or any other nation, but a unique body comprised of believers from all nations. However, if the Church is present on earth during the Tribulation period (i.e., the 70th Week of Daniel; Daniel 9:27), all who believe during the Tribulation must become members of the “Church”. If this is to be the case, there can be no “saved” nation of Israel or Gentile nations present on earth at the end of the Tribulation to enter the Millennial Kingdom.

Utter confusion results if the Church is present on earth during the Tribulation. But thanks be to God, who has promised to remove the completed Church, the Body of Christ, at the Rapture (e.g., 1 Thessalonians 1:10; 2 Thessalonians 2:3; Revelation 3:10). During the Tribulation, the Church will be wed to Christ in heaven (Revelation 19:7-8), and those on earth who believe and endure to the end make up the “saved” nations who enter the Millennial Kingdom at the second coming of Christ.

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