When Jesus Returns -
What Then? 

The second coming of Jesus has fascinated and inspired Christians for almost two thousand years.  That greatApostle to the Gentiles, Paul, referred to this momentous event as the blessed hope in Titus 2:13.  Aftershowinghimself to his disciples for forty days after his resurrection, Jesus gathered them together at a familiar place close to Jerusalem called Olivet.  The last time they had met together on this mount was on that fateful night of Jesus' betrayal and arrest there in the garden of Gethsemane.  Unlike that night of despair and hopelessness, this meeting on the mount of Olivet was one filled with hope and promise.  After giving last minute instructions to his disciples, Jesus was taken up from them in a cloud.  While the disciples were looking up into heaven witnessing this glorious happening, two angels appeared and declared unto them these unforgettable words:

      

      

        “Ye men of Galilee, why stand ye gazing up into heaven?  This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.”  (Acts 1:11)

      

      

Ever since that historic day, Christians have been divided over the events that would follow Jesus' promised return.  Speculations have run rampant and even churches have been split because of the differences of opinion concerning this captivating topic.  This paper will attempt to discuss some of the most widely held views, and hopefully, will present to the reader a clearer understanding of these future events.  This writer believes that the best way to evaluate this much disputed topic is to consider those scriptures which are plain and forthright, and which speak directly to the topic in question, and to avoid those passages which are obscure and riddled with symbolism.  With God's help, this I will endeavor to do.

      

Chapter 1 

      

Eschatology is the study of last things.  In this field of biblical study there are basically three principal views: amillennialism, premillennialism, and postmillennialism.  To those unfamiliar with these technical and somewhat foreboding terms, I will attempt to make them less daunting.  The root word of each is “millennial” which simply means one thousand.  This term comes from the twentieth chapter of Revelation where it speaks of a “thousand years”.  Many Christians believe that there will be a literal “thousand year reign” of Christ on the earth. However, the disagreement comes as to the “when” this period of utopia begins. For the premillennialist, the rapture of the Church comes before the millennium, hence, the prefix “pre”.  In contrast, the postmillennialist believes that the rapture will occur after the millennium, therefore, the prefix “post” is utilized.  The amillennialist is in a unique position in that he denies a literal interpretation of the term “thousand years”.

      

Each one of these groups have within their camp some very noteworthy and obviously knowledgeable biblical scholars.  One wonders how there can be such a varied group of opinions where each one is supposedly examining and interpreting the very same scriptures.  In fact, cries of  “heresy” are oftentimes attributed to any and all who differ from one’s own personal interpretation.  Human nature is remarkable in the fact that once you have developed a particular dogma or belief, the chances of changing that accepted belief system, regardless of the evidence presented, becomes almost insurmountable especially as one grows older.

Let’s now take a little closer look at each of these prophetical views.

      

      

Amillennialism - As I have already pointed out, amillennialists do not believe in a literal1000 year reign of Christ.  Instead, they believe that this reference to the millennial period as found in Revelation 20 is to be interpreted in a figurative or spiritual sense.  Furthermore, according to this view, the 1000 years actually represent the Church Age from its inception at Pentecost to its end which is just prior to Jesus’ second coming. Most church historians agree that this millennial view originated in the mid or late 2nd century.  However, it did not take prominence until the 4 th century as a result of its most famous proponent, Saint Augustine. Today, amillennialism is found in both the Catholic church and many of the Protestant denominations.  For example, it is largely embraced by the Lutherans, Disciples of Christ, Christian churches, Church of Christ, Reformed, and a significant following in the more evangelical denominations such as the Southern Baptists.

      

For those readers who would like to learn more about this particular view, then the following authors would be helpful:  Kim Riddlebarger, Michael Horton, Dennis E. Johnson, Robert B.Strimple, Anthony A. Hoekema, Oswald Allis, and William E. Cox.

      

Postmillennialism - The reason for placing “post” before “pre” in our discussion is because the premillennial view is somewhat more complicated and diverse in its views and belief system.  Consequently, the premillennial section will be examined lastly. Succinctly, the postmillennial position believes that because of the propagation of the gospel, the world would enter into a Golden Age whereupon society would begin to reflect the ideals of Christian ethics.  This was especially popular during the period known as the Great Awakening and the subsequent revivals of the 19 th century and including up to the mid 20 th century.  In other words, the kingdom of God on earth will be realized through the preaching of the gospel and the saving work of the Holy Spirit.  At the end of this long period of righteousness and peace, the return of Christ will occur and the eternal state begins.

      

This view is widely held by the Presbyterian Church.  Some of its most prominent authors include B.B. Warfield, Rousas J. Rushdoony, Lorraine Boettner, Gary North, and Kenneth Gentry.

      

Premillennialism - Premillennialism, as its name implies, believes that the rapture of the Church occurs before the 1000 year reign of Christ commonly known as the “millennium”.  There are basically two main groups within this prophetical camp:  historic premillennialists and dispensationalists. Historic premillennialists are also known as post-tribulation premillennialists.  Their view of eschatology teaches that the second coming of Jesus will occur prior to the thousand year reign, but after that period of great distress referred to as the “tribulation”. They are given the name “historic” simply because of the fact that many of the early church fathers held to this view.  Among the more popular writers who are included within this group are John Gill, Charles Spurgeon, George Eldon Ladd, Francis Shaeffer, and James Montgomery Boice.

            

Dispensationalism - Finally, our discussion of eschatology comes to the most complex and controversial, and yet, the most popular of the prophetical camps, namely, dispensationalism.  The dispensationalists pride themselves in the knowledge that they have a better understanding of the “end times”. Their characteristic theology embraces a pre-tribulation view of a premillennial rapture, however, some believe that the rapture will be mid-tribulation.  Their system of biblical interpretation is based on a series of chronologically successive “dispensations”.  These dispensations are divided with respect to the different covenants upon which God deals with mankind.  Additionally, a unique feature of dispensationalism comes from the fact of their belief that the nation of Israel is distinct from the Church. Noticeably, the one feature of dispensationalism that sets them apart from all other groups is the belief of a two-stage coming of Christ.  According to them, the “rapture” is when Jesus comes back to earth “for” his saints and his “second coming” is when he comes back seven years later after the rapture “with” his saints.  The concept of a two-stage coming of Christ was unknown in Church history until its first appearance around 1830. Its origin is usually attributed to John Nelson Darby who is generally acknowledged as the “father of dispensationalism”.  Darby was one of the early leaders of the Brethren movement.  C.I. Scofield, with his widely read Reference Bible in 1909, further popularized this viewpoint.

      

The popularity of dispensationalism has become pervasive among the Pentecostal and Charismatic groups, the various non-denominational Bible churches, and many of the Baptist churches.  However, the mainline Protestants have continued to reject its tenets.  Probably the one institution that has made a significant contribution to the rise of dispensationalism is the Dallas Theological Seminary.  One writer referred to it as the “flagship” of dispensationalism. Most resently, its resurgence can be attributed to the popular Left Behind series of books and movies.

      

Hopefully, the reader will now have a little better understanding of the three eschatological views and some of the most relevant terminology in this discussion of the final events of history.  As I have previously stated, I believe that if we let scripture interpret scripture, then the truth of this “blessed hope” of the Lord’s return can be more fully revealed and understood.

         

Chapter 2 

      

To begin our study of what the scriptures reveal, we will first consider those which speak of a certain day marked on God’s celestial calendar.  Jesus and the disciples referred to this historic day as the “day of judgment”.

   

            “Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.”  (Matt.10:15)

      

            “But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.”  (Matt.11:22)

      

          “But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment .” (Matt.12:36)

      

            “The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of  judgment to be punished.”  (2 Pet.2:9)

      

            “But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.”  (2 Pet.3:7)

      

            “Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.”  (1 Jn.4:17)

      

            “And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.”  (Jude 6)

      

As one studies these verses, it becomes obvious that a specific day is reserved to judge the ungodly of this world.  The verse in 1 Jn.4:17 alludes to the fact that even the believers will be judged on this fateful day. Furthermore, Jude 6 clearly intimates that the demons will also be held in judgment for this “great day”.

      

      

            “And as it is appointed unto men once to die, but after this the judgment;

        So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.” (Heb.9:27,28)

 

The writer of Hebrews states the obvious when he says that “it is appointed unto men once to die”.  Known to everyone is the fact that death is an inescapable event.  When a baby is born, its life’s clock begins to tick. In fact, its day of birth is the day that it begins to die.  What is of note, however, is what the author of Hebrews states in the very next clause, that is, “but after this the judgment”.  Writing with the authority of inspiration, the author further declares that the very next notable event on history’s horizon is “the judgment”.  But wait! Many have been led to believe that Jesus’ second coming was to be the next historic happening.  This is true, and the writer of Hebrews agrees with this cherished teaching.  Notice the juxtaposition of the judgment in verse 27 with the second coming in verse 28.  Thus, in the mind of the Hebrews writer, these two historic events will be simultaneous.  As we shall further see, this fact is reinforced in many other scriptural references.

      

            “But why dost thou judge thy brother? Or why dost thou set at nought thy brother? For we shall all stand before the judgment seat of Christ.” (Rom.14:10)

      

            “For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. Knowing therefore the terror of the Lord, we persuade men…” (2 Cor.5:10,11)

      

            “And I saw a great white throne , and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them… And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which  were written in the books, according to their works… And whosoever was not found written in the book of life was cast into the lake of fire.” (Rev.20:11,12,15)

      

From the above passages, we find that the judgment seat of Christ and that judgment that is commonly known as the great white throne judgment are one and the same.  They both describe a time and event in which both the godly and the ungodly are judged according to what is written in the “books”.  The fool that says today “There is no God” will, on that day, kneel before God and proclaim that Jesus Christ is Lord (see Rom.14:11 & Phil.2:11).  In fact, every single person who has ever lived upon the earth who has rejected their Creator will kneel before their Maker and, with this same utterance, give Him glory and honor.

      

            “And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day…

        No man can come to me, except the Father which hath sent me draw him; and I will raise him up at the last day…

        Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.” (Jn.6:39,40,44,54)

      

            “Martha saith unto him, I know that he shall rise again in the resurrection at the last day.” 

        (Jn.11:24)

      

            “He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.”  (Jn.12:48)

      

      

In the sixth chapter of John, two phrases are repeated multiple times, “raise him up” and “last day”. Jesus, by using this redundancy, emphasizes the fact that there will be a resurrection at the last day of human history. Undoubtedly, Jesus must have stressed this concept of a resurrection at the close of history to his disciples and others who followed him.  This is why Martha was so well-versed in this established teaching of Jesus.  In John 12, again the idea of the judgment at the last day is given prominence.  So, what becomes obvious in the plain reading of the scripture is that the resurrection, judgment and last day are all spoken as one historical event.

      

            “Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice.

             And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” (Jn.5:28,29)

      

            “And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.” (Lk.14:14)

      

      

            “For since by man came death, by man came also the resurrection of the dead…

        But every man in his own order: Christ the first fruits; afterward they that are Christ’s at his coming.

        Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.” (1 Cor.15:21,23,24)

      

      

If one were to read these passages without prior bias, then this truth becomes evident.  The truth I am referring to is this:  

      

        there will be a general resurrection

        this resurrection includes both the just and the unjust

        the time of the resurrection will be at Jesus’ second coming

        this event will mark the consummation.

      

So far, the idea of a general resurrection at Jesus’ second coming is not a new concept, but has already been introduced from the scriptures which we have previously studied.  What is new, however, is the fact that at Jesus’ return the consummation of all things will be realized.  Verses 24-28 give a certain insight of that last day in history which is not found anywhere else in the Bible.  Here, we get a glimpse of mankind’s Savior restoring back to the Father that which was lost over 6000 years ago in the Garden of Eden, namely, man’s innocence and righteousness.

      

      

        “He answered and said unto them, He that soweth the good seed is the Son of man;

        The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;

        The enemy that sowed them is the devil; the harvest is the end of the world; and reapers are the angels.

        As therefore the tares are gathered and burned in the fire; so shall it be in the end of the world.

        The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend,  and them which do iniquity;

        And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.

        Then shall the righteous shine forth as the sun in the kingdom of their Father…”  (Matt.13:37-43)

      

      

        “Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:

        Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.

        So shall it be at the end of the world : the angels shall come forth, and sever the wicked from among the just, And shall cast them into the furnace of fire; there shall be wailing and gnashing of teeth.” (Matt.13:47-50)

      

Oftentimes, Jesus would use a literary device known as a parable to portray a spiritual truth.  Fortunately, in both the parable of the sower and the net of fishes, Jesus gave to the disciples the meaning of each. Of course, the truth being proclaimed is the same in each parable.  They both speak of a harvest (general resurrection), a separation of the good from the bad (the judgment), and a reward (kingdom/heaven). Notice, too, there is only one harvest and one net.  We will bring this point out again later in this paper.

      

        “But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

        Who will render to every man according to his deeds:

        To them who by patient continuance in well doing seek for glory and honour and immortality; eternal life.

        But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

        Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile.

        In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.” (Rom.2:5-9,16)

      

      

Paul gives words of warning to those who have rejected Christ.  To them, Paul declares that the day of judgment will be a “day of wrath” because of their impenitent hearts.  However, this day of judgment will be a day of rewards to the believers.  They will be blessed with glory, honor, and eternal life.  In 1st Thess.1:10, Paul states that Jesus had delivered the believers from the “wrath to come” .  Many of the “prophecy teachers” of today, who belong to the dispensational camp, interpret this verse as “proof” that the rapture will occur before the period known as the tribulation.  This is an obvious “twisting” of the scriptures.  Here, Paul is merely repeating what Jesus taught in John 5:24.  In this verse, Jesus stated that those who believed in him would not come into “condemnation” , that is, wrath (see also Jn.3:36).  That this is the truth being proclaimed is further illuminated for us in the following passage.

      

      

        “But of the times and the seasons, brethren, ye have to need that I write unto you.

        For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.

        For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.

        But ye, brethren, are not in darkness, that that day should overtake you as a thief…

        For God hath not appointed us to wrath , but to obtain salvation by our Lord Jesus Christ.” (1 Thess.5:1-4,9)

      

This chapter is merely a continuation of Paul’s thought in the latter part of chapter 4.  Although we will discuss 1 st Thess.4 a little later, the reader should study it now in order to acquaint himself with the entire topic of discussion.  After such a review, it will become obvious that the “rapture” or Christ’s second coming is the primary focus.  The original purpose of Paul’s speaking on this matter was to reassure the saints that their loved ones who had died will not be left out of this marvelous event of the second coming of Jesus.  In fact, he tells them that those which “sleep in Jesus” will actually accompany the Lord upon his return. But now, he turns his attention to the ungodly, and again reiterates that “sudden destruction” will come upon them.  This destruction is the “wrath” that God will execute upon the ungodly.  Notice the contrast: destruction to the wicked but salvation to the believers.  Because the Christians had put their trust in Jesus, they are “not appointed” to God’s wrath.  Verse 9 is also used by those who teach a pretribulation rapture.  Both this verse and 1 st Thess.1:10 are taken out of context by the dispensationalist.  The truth that the wicked will receive punishment while the righteous will receive rewards at Jesus’ second coming is a theme that is repeatedly taught in the scriptures.

      

      

        “And to you who are troubled rest with us, when the Lord Jesus shall be revealedfrom heaven with his mighty angels.

        In flaming fire taking vengence on them that know not God, and that obey not the gospel of our Lord Jesus Christ:

        Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;

        When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day .” (1 Thess.1:7-10)

      

      

        “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him.”  (1 Thess.2:1)

      

I never cease to be amazed how someone can read these verses, and yet, come away with the interpretation of two comings of Jesus that are separated by a period of seven years.  Of course, the dispensationalist attempts to make a distinction between the “rapture” and the “second coming”.  They maintain that the rapture or “parousia” (coming --ch.2:1), is a different event from the second coming or “apokalupsis” (revealed --ch.1:7).  Both these Greek words are sometimes used interchangeably for Jesus’ second coming.  Thus, the Greek makes no distinction between the two terms. What this passage does teach, however, is that upon Jesus’ return, the wicked will be punished and the believers will welcome his arrival with much glorification and admiration for the One who saved them.  Of course, chapter two continues with the same discussion and speaks of “our gathering together” unto Christ.  This naturally refers to the “rapture” (using the dispensational term).

      

Now, if we were to accept the idea that there is a difference in the two Greek terms “apokalupsis” and “parousia”, then we would have a problem in the sequence of the alleged “two-stage” coming of Christ in this passage.  Let me explain.  According to the dispensational view, the rapture or “parousia” occurs first , then the second coming (sometimes referred to as Day of the Lord) or “apokalupsis” will happen seven years later .  The sequence is reversed in this passage.  Of course, if you accepted the plain and simple mechanics of language and what the words state in these verses, then the truth becomes self-evident.  Again, the message is the same as in all the other scriptures that we have examined.  Namely, Jesus will return and execute judgment on the ungodly and give rewards to the saints.   “That day” , as verse ten states, is none other than the “judgment day” or “last day” which, incidentally,  will also be the “resurrection day” and the “second coming”.

      

      

        “Knowing this first, that there shall come in the last days scoffers, walking after their own lusts,

        And saying, Where is the promise of his coming (parousia)? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.

        For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water:

        Whereby the world that then was, being overflowed with water, perished.

        But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men… But the day of the Lord will come as a thief in the night;

        in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness.

        Looking for and hasting unto the coming(parousia) of the day of God , wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?” (2 Pet.3:3-7;10-13)

      

In this chapter, Peter makes a comparison of the judgment of the world during Noah’s time, and a future judgment of the world that is yet to come but will happen at Jesus’ return.  It is by no accident that the terms “coming” (parousia), “day of judgment” , “day of the Lord” , “day of God” are all found in this one passage of scripture.  The Apostle even instructs the saints that they should be “looking for and hasting” that day to come. As before, these verses look forward to the Lord’s second coming at which time he will judge the ungodly and redeem the believers.

      

As a science teacher, what I especially find interesting in these verses is the description of how and to what degree the Lord will destroy the earth and the heavens.  Remember that Paul wrote in 2 Th.1:8 that Jesus would destroy the unrighteous with “flaming fire”, but here, we discover that even the very elements will “melt with fervent heat”.  One wonders if God will use the laws of physics which he established at the beginning of creation to bring about the demise of all that which he created.  Intriguing, too, is the phrase “the heavens shall pass away with a “great noise” .  The evolutionary cosmologists believe that the universe began by a “ big bang ”.  How ironic is it that God will end the universe with a “ great noise ”.   The words taken together actually intimates a tremendous sound resulting from a crash.  So, I can almost envision the universe collapsing or imploding, thus causing its own incineration.

      

Thus far, we have shown in scripture after scripture that the resurrection, judgment, and second coming all occur on the last day of human history.  However, the dispensationalist objects by saying that there are passages that unequivocally teach that there will be those who are “left behind” at Jesus’ return.  Therefore, they maintain that the so-called “last day” couldn’t possibly be the end of all things.  By using the scriptural “patchwork quilt” method of interpretation, they can squeeze in a seven year period of the antichrist, the battle of Armageddon, the millennium, and the battle of Gog and Magog.  If the reader is unfamiliar with the “patchwork quilt” method, it simply means that a verse or passage is plucked out from various places in the Bible and then “pieced” together to form a mosaic which they call “dispensational truth”.  The reader need not try and research this novel method of interpretation, since it is merely the invention of this author.  To be fair, though, let’s consider some of these “left behind” passages.  Earlier in this paper, I stated that we would return to First Thessalonians 4:15-17. We will do so at this time.

      

      

        “For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent (precede) them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:

        Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.”

      

From these verses, thousands of sermons have been preached that illuminated in much detail how that millions of people will vanish from the earth.  The sermons even give some possible newspaper headlines that would be printed the day after the “rapture”.  Some of the stories include accounts of airplanes crashing because the pilots had mysteriously disappeared while in flight.  Others cite the hundreds of thousands of cars that were wrecked on the high-ways and no drivers were to be found.  The millions of missing persons, of course, were the saints who had been “raptured”. Paul, in writing these words, was primarily addressing his comments to those believers whose loved ones had passed away.  These were words of comfort.  We have already covered much of this discussion earlier in this paper. In studying the scriptures, one must be cognizant of the fact that chapter divisions were not placed in the Bible until over eleven hundred years after it was written.

      

Therefore, we must not let the chapter division obscure our thoughts as we read chapters 4 and 5.  The topic remains the same in the bulk of both chapters, namely, the second coming of Christ.  Hence, the idea of people being “left behind” has no basis of fact in this passage.  We will now turn our attention to those verses which seem to have a stronger argument for this pet theory of dispensationalism.

      

        “And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken , and the other left.

Two women shall be grinding at the mill; the one shall be taken , and the other left.”  (Matt.24:39-41)

      

        “I tell you, in that night there shall be two in one bed; the one shall be taken , and the other shall be left .”   (Luke 17:34)

      

Just a perfunctory reading of these verses does seem to portray the image of the wicked being left upon the earth.  For many years of my Christian life, I too, accepted the dispensational teachings of a “two-stage” coming of Christ, the “rapture” of the Church, and the unsaved being “left” behind to face the next seven years of the antichrist’ reign.  After much study in the field of prophecy, I finally came to the conclusion that the scriptures do not support these dispensational tenets.  However, I always thought that the word “left” in these verses was somewhat ambiguous.  Later, fortunately, I discovered that the ambiguity was due to the translation and not to the words originally found in the earlier manuscripts. Words are merely vehicles that are used to convey the thoughts of the speaker.  Since the New Testament manuscripts were written in Greek, we need to study the two terms under consideration, “taken” and “left”,  in their original language.  We must do as Paul instructed Timothy to do in 2 Tim.2:15, that is, to “rightly divide” the word of Truth.

      

We will begin with the word “taken”.  This word is Strong’s Concordance #3880.  There are 18 Greek words which are translated into the English KJV as “taken”.  In fact, we find the this word (taken) 68 times in the KJV New Testament.  The Greek word found in the verses cited above in Matthew and Luke is paralambano.  In fact, this is the only time it is used in the entire New Testament.  It essentially means “to receive near”.  I like the thought of Jesus receiving us near him. Next, let’s consider the word “left” which is Strong’s #863.  The Greek word is aphiemiwhich literally means “to send away” .  What a different picture this word paints for us!  Instead of being drawn close to Jesus’ bosom, the ungodly are sent away from his presence to face the judgment of everlasting punishment.

      

        “Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:” (Matt.25:41)

      

      

From this understanding, we find that there is no support for the idea of the world continuing for any length of time after the second coming of the Lord. In this study, we have only examined those scriptures found in the gospels and the epistles which were plain and forthright.  One must never build any doctrine from apocalyptic literature, which uses much symbolism and imagery, when there are other passages available which are clear and unambiguous and that cover the same topic. In the following chapters, we will consider a few of the more prominent teachings of dispensationalism.  Since the primary objective of our study was focused on the clear and plain passages dealing with Jesus’ return, we will now limit our discussion to just a few areas of dispensational thought.  These include the rapture, the antichrist, and the great tribulation.

      

 

Chapter 3 

      

Rapture.  The term “rapture” does not appear anywhere in the Bible.  This fact alone does not necessarily invalidate its truthfulness, however.  The word itself refers to the “catching away” of the bride of Christ, which is the Church.  According to the dispensationalists, the Church will be “taken” from the earth at the “coming” of Christ, otherwise known by its Greek name, the “Parousia”.  This event would necessitate people being “left behind”. A seven year period of great distress would follow and, would eventually end at the Second Advent of Christ. Thus, a “two-stage” coming of Jesus is required. The word “rapture”, however, did not originate until the early part of the 1830’s when it was first coined by John Nelson Darby, the leader of the Brethren movement.  This paper will not entertain the controversy of who was actually the first to expound the idea of a “two-stage” coming, whether Darby or a young Scottish woman by the name of Margaret Macdonald.  Rather, I will only address the scriptural texts that have been cited in proof of this popular view referred to as the “rapture”.  The most referenced biblical passage to support the “rapture” is from First Thessalonians.

      

      

        “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.

        For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.

        For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent (precede) them which are asleep.

        For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first;

        Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air:

        and so shall we ever be with the Lord.

        Wherefore comfort one another with these words.

        But of the times and the seasons, brethren, ye have to need that I write unto you.

        For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.

        For when they shall say, Peace and safety; then sudden destruction cometh upon them , as travail upon a woman with child; and they shall not escape.

        But ye, brethren, are not in darkness, that that day should overtake you as a thief…

        For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ.” (1Thess.4:13-18;5:1-4,9)

      

Let the reader be aware that I have intentionally omitted the paragraph division, so as not to interrupt Paul’s thought (Paul didn’t have paragraph divisions in his letter either).  Paul, in verse 13, tells the Thessalonians that they should not fret or worry about “them which are asleep”.  He then begins to outline to them the sequence of events which were to transpire at Jesus’ return.  In verse 14, he comforts those who had loved ones, which had previously died, by explaining that God will bring them back with Jesus at his return. In the next verse, Paul says that what he is teaching them is based on the authority of the “word of the Lord”. In other words, he received this knowledge by direct revelation from Jesus.  Next, he states that those Christians who are alive at Jesus’ “coming” (Parousia), will not “prevent”, that is, precedethem which are “asleep” in Christ. By comparing this thought with 1Cor.15:51&52, we can get a better understanding of what Paul meant by his usage of the the word precede.

      

      

        “Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed.

In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.”

      

It becomes evident that these two verses in First Corinthians actually mirror Paul’s teaching here in the Thessalonian passage. Let’s consider for a moment the last clause in verse 16, “the dead in Christ shall rise first”.  According to Thayer’s Lexicon, the word risemeans to “cause to appear, bring forward” .  Therefore, the picture being framed for us is not one in which the dead are raised from literal graves first, but rather, that the “dead in Christ” who are in heaven with their Lord shall receive their immortal bodies first .   Then , with their resurrected bodies, the dead will return with Jesus to meet those Christians who are still alive.   Then , those believers who are alive will be “changed”, that is, they will receive their resurrected bodies also as they are being “caught up” to be with the Lord.  The phrase “caught up” is where the dispensationalists derive the term rapture.

      

After Paul gave comforting words to the Corinthians concerning their loved ones, he then redirects the discussion back to Jesus’ second coming.  Paul refers to this event as the “day of the Lord”.  If you carefully study what Paul is teaching in the entire section of chapters 4 and 5, then it becomes obvious that only one event is under consideration, namely, the Second Coming.  Paul uses the terms “coming” (Parousia) and “day of the Lord” interchangeably.  Again, judgment in the form of “sudden destruction” or “wrath” to the ungodly but, “salvation” (vs.9) to the saints are the overriding thoughts in these words of Paul.

      

      

        “After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.”  (Rev.4:1)

      

Remarkably, there are those who maintain that the phrase, “come up hither”, symbolizes the rapture of the Church and, all subsequent visions relate to those events between the “rapture” and the “second coming” (the seven year period of the antichrist).  Of course, I am referring to the dispensationalist.  This is a forced interpretation and extremely tenuous, to say the least, since it violates all known rules of hermeneutics (rules of interpreting scripture).

            

Chapter 4

      

The antichrist.  Probably no other personage in all of Christendom, besides the Lord Jesus, has captivated the imagination of both saint and sinner alike.  Books and even movies have been produced centering on this one infamous individual.  Since the antichrist is such an integral part of dispensational thought, it necessitates some consideration for discussion.

      

According to the dispensational view, after the rapture of the church, the antichrist will make his presence known in the world’s political scene.  He will make a covenant with the Jewish nation, but will break that covenant after 3 ½ years.  Also, he will sit in the rebuilt temple in Jerusalem and declare himself to be the Jews’ Messiah. The Jews will reject him as their Messiah and, consequently, he will begin to persecute them.  This period of “great tribulation” will last for 3 ½ years ending at the Second Coming, thus precipitating the battle of Armageddon.  This is just a brief synopsis of the dispensational teaching regarding the antichrist.  There is some variation to this particular interpretation among the dispensation-alists, although its basic tenets are the same. The word “ antichrist ” is only found five times in Scripture and only mentioned by one apostle, namely, John. However, Paul explicitly refers to the antichrist calling him the “man of sin” and “son of perdition” in Second Thessalonians.  He implicitly references him in First Timothy by ascribing to him certain causal attributes. Thus, these are the only two apostles who even addresses this evil personage, and, the following passages are the only texts that we can rightfully or critically examine in order to glean information concerning the antichrist.

      

        “Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists ; whereby we know that it is the last time.

        They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us…

        Who is a liar but he that denieth that Jesus is the Christ?  He is antichrist , that denieth the Father and the Son.” (1John 2:18,19,22)

       

        “And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist , whereof ye have heard that it should come; and even now already is it in the world.”  (1Jn.4:3)

       

        For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh.  This is a deceiver and an antichrist .”  (2John 7)

       

        “Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;

        Who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, shewing himself that he is God.” (2Thess.2:3,4)

       

        “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;

        Speaking lies in hypocrisy; having their conscience seared with a hot iron;

        Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.” (1Tim.4:1-3)

      

Both Paul and John describe this person as one who is a “deceiver” and one who perverts the Gospel. Essentially, it is someone who teaches error, false doctrine, tradition, or otherwise, would cause apostasy within the Church.  In fact, John states that there are those who are in the Church, in his time, who have this “spirit of the antichrist”.  It is someone who is within and not someone who is outside of the Church who is trying to destroy its teachings. Paul goes into a little more detail about this infamous personage.  He warns that this person will try and usurp God’s authority and will sit in the temple of God , that is, in the place of God.  The prefix “anti” , in the Greek, can mean either (1) over; against, or (2) instead of, in place of.  The context must determine which is correct.  Here, this man of sin sits in the temple of God, as if he were God.  Whenever Paul uses the term, temple of God , he is referring to the Church and not the Jewish temple (see 1Cor.3:9,16,17).  Thus, the antichrist is someone inside the Church who attempts to destroy it by leading it into apostasy.

      

Paul, in writing to Timothy, gives to us some of the sequences in which this “falling away” or apostasy will come about.  Notice the following clauses which he uses:  “giving heed to seducing spirits, doctrines of devils, speaking lies in hypocrisy, conscience seared with a hot iron, forbidding to marry, and abstain from meats”. I personally believe that the fathers of the Reformation were correct in identifying the antichrist with the pope or papacy.  Let me explain why.  To begin with, Paul said that before the coming of the Lord, there would be a “falling away” or apostasy.  When the Emperor Constantine allegedly became a Christian, after the Battle of Milvian Bridge in 312 A.D., he legalized Christianity in 313 A.D.  The Encyclopedia Brittanica recorded that “pagans by the multiplied thousands” entered the Church in order to obtain favor from the Emperor.  Thus began the departure from the Faith.

      

Finally, in 476 A.D. upon the fall of the Western Roman Empire, the bishop of Rome (pope) became, not only the ecclesiastical leader, but also the civil authority as well.  (Just as a point of interest is the fact that the last emperor of Rome was named Romulus Augustus.  He takes his name from the founder of Rome and the first Emperor of the Roman Empire).  As the light of the Church began to “flicker” and go out, the world was plunged into the Dark Ages.  Originally, the Dark Ages was considered by many historians to occupy the bulk of the Middle Ages which lasted from the 4 th century to the 14 th century.  The light of the world did not begin to “flicker” back on until the 14 th century upon the arrival of John Wycliffe, who is referred to as the “morning star of the reformation”.

I will now provide to the reader a list of quotes from Catholic authors and even some from the popes themselves. Let the reader judge whether these quotes support what both Paul and John had to say about the antichrist.

      

      

        “We declare, state, define and pronounce that for every human creature to be subject to the Roman pope is altogether necessary for salvation” 

        “The pope is of so great dignity and so exalted that he is not a mere man, but as it were God, and the vicar of God…The pope is as it were God on earth.” 

        “We (the popes) hold upon this earth the place of God Almighty.” 

        “The pope is not only the representative of Jesus Christ, but he is Jesus Christ, Himself, hidden under the veil of human flesh.” 

        “The pope and God are the same, so he has all power in Heaven and earth.” 

        “The pope has power to change times, abrogate laws, and dispense with all things, even the precepts of Christ.” 

        “We confess that the pope has the power of changing scripture and of adding to it, and taking from it, according to his will.” 

      

I sincerely hope that the reader understood the sinister intent of the words spoken in the above quotes.  These quotes primarily address Paul’s description of the antichrist as found in Thessalonians.  The following history of catholic heresies and the dates of their adoption is taken from an article written by Dr. Jack L. Arnold coincide with Paul’s words as found in Timothy.

      

        “Prayers for the dead”--300 A.D.

        “Veneration of angels and dead saints”--375 A.D.

        “Beginning of exaltation of Mary, the term Mother of God applied to her by Council of Ephesus”--431 A.D.

        

        “Doctrine of Purgatory by Gregory I”--593 A.D.

        “Fasting from meats on Fridays and during Lent”--998 A.D.

        “Celibacy of the priesthood”--1079 A.D.

        “The Inquisition”, Council of Verona--1184 A.D.

        “Sale of Indulgences”--1190 A.D.

        “Auricular Confession of sins to a priest instead of to God”, instituted by pope Innocent III--1215 A.D.

       “Bible forbidden to layman, placed on the Index of Forbidden Books” by Council of Valencia--1229 A.D.

      

This list is just a sampling of the many “doctrines of devils” that were instituted by the papacy.  Its greatest sin lies in the fact of the millions of Christians that were slaughtered during the Dark Ages of the Church. One historian, in his estimate of 150 million that were killed by the papal system, made this statement, “the Church of Rome has shed more innocent blood than any other institution that has ever existed among mankind.” As mentioned earlier, the dispensationalist believes that the antichrist will make a pact or covenant with the Jews.  I will now examine their “proof” text which they use to support this dispensational dogma. We must turn to the famous prophecy of Daniel’s Seventy weeks in order to find this alleged “proof”.   After reading Jeremiah’s prophecy concerning Israel’s seventy years of captivity, Daniel prays and God dispatches Gabriel in answer to his prayer.

      

Daniel’s Seventy Weeks.

        “At the beginning of thy supplications the command-ment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision.

        Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up  the vision and prophecy, and to anoint the most Holy.

        Know therefore and understand, that from the going forth of the commandment to restore and to build Jeru-salem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.

        And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.

        And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.”  (Dan.9:23-27)

      

These verses found in Daniel constitute one of the most controversial passages found in the Bible.  From the early church fathers to the modern commentaries, this prophecy has been interpreted with a plethora of views. There are those who maintain that this prophecy was fulfilled in the days of Antiochus Epiphanes in approximately 168 B.C. However, many place its fulfillment during the time of the life of Christ.  Still, others say that its ultimate fulfillment extends to the time of the antichrist toward the end of the church age.  Let’s see if we can wade through the maze of difficulties that this passage presents and, hopefully, discover its true intent and meaning. Verse 24.  Most expositors agree that the “seventy weeks” represent 70 weeks of years , that is, 490 years. According to Keil and Delitzsch in their Commentary on the Old Testament , the word “determined” meant that these seventy-sevens were to be viewed as a whole, in other words, in a continuous period of 490 years.  However, the dispensationalist believes that there is a parenthesis between Daniel’s 69 th week and the 70 th week. According to H.A. Ironside, “God’s prophetic clock stopped at the crucifixion and will not start again until the rapture of the Church and the seven year tribulation period begins”.  This type of interpretation is a flagrant violation of the rules for interpreting scripture.

      

Gabriel, God’s messenger angel, informed Daniel that this period was “determined” or decreed upon “thy people”, the Jews , and upon “thy holy city”, Jerusalem .  Gabriel further states the purpose of the 490 years:  (1) to finish the transgression, (2) to make an end of sins, (3) to make reconciliation for iniquity, (4) to bring in everlasting righteousness, (5) to seal up the vision and prophecy, and (6) to anoint the most Holy.  Therefore, we will search the scriptures to find the fulfillment of this prophecy. To finish the transgression / to make an end of sins. In order to understand the thought being presented in these two clauses, one must view them within their proper context.  Remember, it was to “thy people” of which the prophecy rightly belongs.  Daniel received this vision as he was contemplating the end of the seventy years of desolation as was foretold by the prophet Jeremiah.  It was because of Israel’s sins that they had to go into captivity for 70 years.  In like manner, Gabriel tells Daniel that Israel will once again be judged for their apostasy against God.  However, this future judgment will have a note of finality to it.

      

“To finish the transgression” means to restrict or prohibit the revolt or rebellion.  In other words, Israel’s sins will have a limit to which they can go with impunity.  When their sins reach that breaking point, judgment will follow.  Notice how this agrees to Paul’s statement in 1 Thess.2:14-16 and Jesus’ words in Matthew.

      

        “For ye brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews:

        Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men.

        Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins always: for the wrath is come upon them to the uttermost.”  (1Thess.2:14-16)

      

        “Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets .

        Fill ye up then the measure of your fathers.” (Matt.23:31,32)