Does the Rapture Still Make Sense? (Part 2)

by Rick Shrader

The rapture of the church still makes sense to the premillennial, dispensational position.  Because God’s plan for Israel and the Church are different, the Church is not appointed to the time of Israel’s tribulation.  Also, because God’s promises to Israel are taken literally, the events surrounding the Day of the Lord (judgment, return in glory, millennium) will happen as the Bible describes them.  Similarly, the promises to the Church (rapture to the Father’s house, Bema seat, marriage of the Lamb, return in glory from the Father’s house, marriage supper) will also happen precisely as the Bible says.

In trying to make prophetic events fit together, many have made the error of cutting and pasting various passages with little regard to the larger context of when and why they were given.  As has been noted, understanding of the rapture increased as the New Testament was being written.  Each new book added to the revelation already given and helped complete the picture of these end-time events, especially for the Church.  Our New Testament (as well as the Old) is arranged topically, not chronologically and therefore the rapture is best understood by studying the passages in the order in which they were written.   Each one builds upon the next until the book of Revelation places the roof upon the completed structure.

In the first article, we followed this progression from the parting words of Jesus in John 14 to the book of James, and then through First Thessalonians.  Whereas Jesus only described the fact of a departure to heaven, James added the ideas of imminency and patient waiting.  Paul adds greatly to our understanding with a thorough description of the rapture  event (chapter 4) and then the promise of the Church’s absence from the tribulation as light is absent from the darkness (chapter 5).

 

2 Thessalonians (AD 51)

Second Thessalonians was written next, shortly after First Thessalonians.  Some confusion evidently had arisen as to when the tribulation period would begin and whether, in fact, they were already in the tribulation.  Paul’s answer gives us the next piece to the rapture puzzle which concerns the timing, or more specifically, the precursors before the tribulation can begin.  In chapter two, Paul gives the church two reasons (initially) why they could not yet be in the tribulation period. These are followed by two others also.  Certain events prior to the tribulation period  must transpire before the great Day of the Lord begins.

 

Chapter 1

The sufferings of the believers had already begun.  They were even then enduring “persecutions and tribulations” (1:4).  Yet this is not unusual in itself because it is given to the Church not only to believe but also to suffer for Christ (Phil. 1:29; 1 Peter 4:12-16).   But suffering as a Christian does not mean one is in the tribulation period.  Rather, for the Christian, suffering has nothing to do with the tribulation period.  In the first chapter, Paul reminds the believers that their sufferings would be the source of reward and glorification of Christ when they return with Him in glory (1:10).  In addition, those who have persecuted them will be punished with everlasting destruction from the presence of the Lord at the same time (1:9).   For these reasons, believers ought to pray that God would help them by His grace to be worthy of the honor of suffering for Christ now, and also worthy of the reward that will one day be theirs when suffering is over (1:11-12).

 

Chapter 2

As the apostle begins to enumerate why the Church will not go through the tribulation period, we could also add many reasons from a dispensational and premillennial standpoint.  However, this chapter contains significant reasons for the pretribulational timing of the rapture.

 

Verse 1  Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him,

Paul puts two thoughts together here:  the coming (parousia) and our gathering together unto Christ.  We have already discovered that the word parousia can refer to either the rapture or the revelation of Christ.  Since the second expression, our gathering together unto him, without a doubt refers to the rapture, this use of parousia must also.  One article is used with two nouns:  “the coming and gathering.”  If these were different events, this would be highly unusual.  The rapture becomes the subject of chapter two from the beginning verse.  Paul had also spoken and written to the church extensively about the rapture in his previous visits and in his first epistle.

 

Verse 2  That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.

The Thessalonians could be deceived in three ways:  by spirit (supposed vision); by word (false preaching); by letter (forgery).  This, no doubt, was the cause of their fear.  The theme of this deception was that the Day of the Lord was at hand.  The perfect tense here also emphasizes that some were teaching that the tribulation period had already begun and was now going on.

(Myron Houghton notes: “Some Greek texts read ‘day of the Lord’ rather than ‘day of Christ,’ but in either case, this ‘day’ refers to the time when Christ will directly intervene in human affairs by bringing destruction upon the world.”¹)

 

Verse 3  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;

Two reasons are given in this verse why the Day of the Lord could not have already begun:  the “falling away” and the revealing of the “man of sin” have to happen first.

#1 The Apostasia.  The “falling away” is a translation of the Greek work apostasia or apostasy.  There are two (pretribulational) views as to what this means.  1) The traditional view is that this refers to a great falling away from the faith in the end time just before the rapture occurs.  We know this will happen (1 Tim. 4:1-3; 2 Tim. 3:1-5) and this very well could be Paul’s meaning here.  The only other place where the noun form of this word appears is in Acts 21:21 where the expression “to forsake Moses” obviously means a falling away from an orthodox belief.  I only give this view less space here because it is the most common view and no doubt most familiar to all.

2) The other view of apostasia is that this word refers to the rapture itself as a “departure.”  The primary idea is that Greek words have basic root meanings upon which subsequent history has added various accumulated meanings.  If this word (to the first century reader) originally meant “to depart,” then it may be that “apostasy” gives the wrong connotation.  Even “falling away” should only mean “coming away” or “departing.”  Defenders of this view have been E. Schuyler English,² Kenneth S. Wuest,³ and (among our fundamental Baptist scholars) Myron Houghton.⁴

Various reasons are given in support of this view.  1) The word apostasia simply means “to depart” and context must determine the rest.  In this case, context argues strongly for rapture.  Of the fifteen verbal uses of this word, at least half mean a physical departure from a particular place e.g. Acts 2:10.  2) The use of the definite article refers the noun back to something previously mentioned.  In this context it would be the parousia and our gathering together unto Him.  3) Houghton emphasizes the flow of the text, that is, since the man of sin is further explained in the context, therefore, the discourse on the departure of the Restrainer must be the explanation of the “departure.”  4) A general apostasy wouldn’t be a definite sign that believers could point to since there has always been apostasy in any age.  5) English sites earlier translators who used the word “departure” including Tyndale, Cranmer, Beza, and the Geneva Bible.

#2 The Revealing of the Antichrist.  The second assurance Paul gives the believers for not being in the tribulation is that “the man of sin” or the antichrist will first be revealed.  What is crucial here is whether the Scriptures teach that he will be revealed before the tribulation or only at the abomination of desolation half way through.  It appears however, that he will be revealed by God whether all the world knows it or not.  1) Daniel 9:27 shows that “the prince that shall come” will sign a treaty with Israel at the beginning of Daniel’s 70th week.  2) Verse 4 of our text is similar to Rev. 6:2 where the antichrist, at the beginning of the week, aggressively seeks power and control over what will become the ten nation federation of the western nations.  3) The “then” of verse 8 designates the time of his revealing as immediately after the Restrainer is removed.

 

Verses 6-7  And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.

Two more reasons why the believers are not in the tribulation period are added later in the passage.

#3 The Removal of the Restrainer.  Though there have been many views as to the identity of this Restrainer (e.g. the Roman Empire, human government, etc.), the predominate view has been that this is the Holy Spirit who is removed when the Church is removed.  The presence of the Holy Spirit is the only thing that is keeping the mystery of iniquity from engulfing the world.  We cannot fathom the wickedness that will be released when the Holy Spirit’s influence is removed and Satan is free to wreak havoc on the earth.  This has been the dispensation of the Holy Spirit.  When His work is done, everything will change.

The Church must go when the Spirit goes, and visa versa. We cannot be separated from the indwelling of the Holy Spirit.  Another reason for the assurance of a pre-tribulational rapture is this work of the Holy Spirit.  If the Church is still on earth during the tribulation, anyone, Jew or Gentile, who would be saved in that time would become a member of the Church by baptism of the Holy Spirit (since the Holy Spirit would not be removed and would also retain His divine ministry).  Consequently, there would be no Jews who were not first part of the Church.  Since this would be true, there would be no nation of Israel to repatriate their land during the millennial kingdom either.⁵ Yet 144,000 are converted who make up redeemed Israel!

 

Verses 11-12  And for this cause God shall send them strong delusion, that they should believe a lie:
That they all might be damned who believed not the truth, but had pleasure in unrighteousness.

#4 The Strong Delusion.  As Paul was writing, the Spirit was still convicting and this kind of delusion had obviously not begun.  Certainly, no Jews had been sealed by God on their forehead nor had any others received the mark of the beast being deceived by signs and lying wonders. Rather, the gospel was still very effective in Thessolonica (1 Thes. 1:8).

This passage strongly indicates that those who refuse a gospel presentation now will be greatly deceived in the tribulation.  The switching of tenses here from the future to the past indicates that the ones who will be deluded had refused Christ in the past.  John Walvoord wrote, “It is unlikely that a person who rejects Christ in this day of grace will turn to Him in that awful period of tribulation. . . . The Scriptures definitely teach that God will send strong delusion to those who do not believe after the church is gone.”⁶ The last state of a man is always worse than the first.  It is better not to have known the way of righteousness than to turn from it and expect to come back.  How much greater in that awful time to come!

 

Does the Rapture Still Make Sense? (Part 1)

by Rick Shrader

I grew up listening to prophetic preaching.  There was no doubt that this preaching was  premillennial as well as dispensational.  The rapture was always presented as pretribulational (occurring before the great tribulation period).  For me these were grand days of my young adulthood.  The church I grew up in was large with well-known guest speakers often ministering, many of whom were known for their prophetic messages.  Though I was saved at age eleven, I was sixteen years old when I began attending regularly because I could drive on my own and we lived forty miles away.  These services drew me back into church and placed me in a position to listen to God and, by His grace, He saw fit to call me into the ministry.

Contrary to popular writing today, I never felt pressured in large evangelistic services nor was I made afraid by the preaching of the rapture or a literal hell or the white throne judgment.  I was warmed and challenged by these truths and grew deeper in biblical understanding as the years went on.  It is common now to read blogs online from someone who has departed from these things and maybe has become angry or disappointed over circumstances and now is writing “I can’t believe I was deceived” articles.  But for me, any misunderstanding or lack of knowledge (or even disappointment by men) was more than recovered by the continued blessing of the biblical panoramic of dispensational truth and the blessed hope of the pretribulation rapture.

In my Bible college and seminary days, I learned that these doctrines had been seriously challenged by men such as Alexander Reese, O.T. Allis, George Ladd, Robert Gundry, and more recently by the preterist views of R.C. Sproul, Hank Hannegraf, and even Jay Adams (to name a few).  I’ve also been challenged by young people who are very forward in their criticism of the pretribulational rapture, though I confess that I haven’t heard any new reasons differing from those I struggled with years ago.  The historical arguments or the personality arguments and the exegetical arguments (all only confirm these things to me) only take us back to the Bible for our final answer.  Because dispensationalism was developed into a more complete system a few years after Reformed theology, we often receive the charge that it is a recent phenomenon.  Charles Ryrie answered this years ago in his foundational book on dispensationalism.  He quotes John Calvin (who, of course, was no dispensationalist nor even premillennialist) defending his own system,  “First, by calling it ‘new’ they do great wrong to God, whose Sacred Word does not deserve to be accused of novelty. . . . That it has lain long unknown and buried is the fault of man’s impiety.  Now when it is restored to us by God’s goodness, its claim to antiquity ought to be admitted at least by right of recovery.”¹

Robert Gundry, in his 1973 critique of the pretribulational rapture and its dispensational counterpart, paid our position a compliment unintentionally,  “In the chronological question concerning the rapture, the dispensational issue centers in the field of ecclesiology.  An absolute silence in the OT about the present age, a total disconnection of the Church from the divine program for Israel, and a clean break between dispensations would favor pretribulationalism:  the Church would not likely be related to the seventieth week of Daniel, or tribulation, a period of time clearly having to do with Israel.”² With minor exceptions over definitions, this is exactly why I  still maintain that the rapture is the great hope of the church!

 

John 14:1-6  (AD 32)

The coming of Christ for His church is not revealed in the Old Testament prophets because the church itself is a mystery from that perspective.  Jesus did not even discuss the building of His church until six months before His death and then only mentioned it in two passages (Matt. 16:18 and 18:15-17).  The disciples did not understand much about the church or this present age before the New Testament was revealed and written.  On the night before He died, Jesus spoke to His disciples about a new concept.  He told them that although He would go away to His Father’s house, He would come again and also take them to the Father’s house to be with Him.

This receiving of the believers unto Himself and taking them to a place He had prepared for them, where God Himself dwells, is a totally new concept in Scripture to this point.  We search in vain to find such a thing in the Old Testament or even in the gospels.  The prophets speak much about the second coming of Christ in glory and the establishing of His kingdom on earth.  The Old Testament saints looked forward to resurrection and to standing upon the earth and in their very flesh seeing God (Job 19:25-26).  They knew His feet would one day be planted upon mount Olivet and He would rescue them from the antichrist (Zech. 14:1-5).  They knew He would enter Jerusalem from the east and His glory would fill the whole earth (Ezek. 43:1-2).  But no one knew of disciples being taken to heaven (because the order of resurrection was still unclear) in their resurrected bodies.

Jesus did not elaborate.  It was enough at this time for the disciples to be strengthened and encouraged in light of what would happen over the next few days.  In response to Thomas’ question, he needed only to know that the way to the Father’s house is through personal faith in Christ.  He is the way and the truth and the life and no one can come to the Father except through Him.  Even after His resurrection their question is not so much about this resurrection and  home-going as it is about the establishment of the kingdom (Acts 1:6).  Jesus’ answer to them is interesting.  He tells them that the events surrounding the establishment of the kingdom (the “times and seasons” —see the unique parallel in 1 Thes. 5:1) was not their concern.  Rather, they would now be engulfed in a world-wide evangelistic ministry and the end of a such a thing would be the Father’s own prerogative.  The time of the rapture and even the nature of it were still a mystery to the believers.

 

James 5:7-9  (AD 45)

Most scholars believe that James and Galatians were the first New Testament books written.  The events of both books would have occurred during the famine in Jerusalem and just before the Jerusalem council (Acts 15).  Paul wrote Galatians in response to his first missionary journey and James wrote his book to encourage the Jerusalem saints during those difficult times.  Though James does not add much understanding to the nature of the rapture, he does introduce us to an important word—the appearing (parousia—presence) of Christ, and to an important concept—the imminency of that appearing.  In addition, the “patience” spoken of in this passage is not the normal word hupomone which is a bearing up under a burden, but in every case is the word makrothumia or longsuffering, the long waiting for an event to take place.

“Be patient therefore, brethren [long-waiting], unto the coming [the soon presence] of the Lord.  Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience [waiting] for it, until he receive the early and latter rain.  Be ye also patient [long-waiting], stablish your hearts: for the coming [appearing, presence] of the Lord draweth nigh.  Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door.”  What greater comfort can believers receive, in the light of difficult trials, than to know that their Lord could appear at any moment.

These verses by themselves would be insufficient information about the rapture although we don’t know all that the apostles taught the Jerusalem believers up to this point.  But now we have the rest of the New Testament revelation, especially from Paul’s letters, and so these words and concepts carry weighty evidence of the deliverance which Jesus promised and  about which Paul later wrote in his epistles.

 

1 Thessalonians 4:13-18  (AD 50)

Paul was on his second missionary journey and had passed through Thessalonica (Acts 17:1-9), preaching in the synagogues. Having quickly established a church in this city, he was forced to leave in a short three weeks.  Arriving in Corinth (Acts 18:1-17), Paul spent a year and a half and no doubt wrote this epistle back to the troubled church at this time.  Paul’s inspired writing ministry was in full swing.  He had taught this church and was now writing to them concerning many things related to Christ’s coming.  They were waiting for God’s Son from heaven who would deliver them from the coming wrath (1:10); they would be Paul’s glory and joy when Christ appears (2:19-20); it is the church’s goal to be unblameable and holy at the coming (parousia) of Christ with all His saints (3:13).  The major revelation about the rapture is given in 4:13-18.  Further explanation about the “times and seasons” follows in 5:1-11.

For the first time, rapture is linked specifically to resurrection.  Those loved ones who have died (Paul uses the euphemism “sleep”) in Christ will be raised just as Christ was raised and will be caught up to meet the Lord in the air.  (Paul will affirm later that though bodies of believers are in the grave, souls of believers are with the Lord).  But there is an additional truth added here.  Not only will “sleeping” believers be resurrected and then caught up into the air, living believers will also be caught up into the air!  Later (in 1 Cor. 15:51-58), we learn that the bodies of living believers will instantly be changed at that moment from a mortal existence into an immortal existence.  These living believers will be “caught up together with them [sleeping believers] in the clouds, to meet the Lord in the air” (4:16).  This is new information to the Thessalonian believers but it is plain and straightforward.  Those who are “in Christ,” i.e., the church, will be raptured!

This cannot be the coming of Christ in glory when He comes to put an end to Armageddon and establish His kingdom.  This is a fulfillment of Jesus’ promise to take His believers home to the Father’s house!  Jesus doesn’t come to the earth here, but gathers the believers together in the air.  His feet don’t touch the mount of Olives here, but remain in the clouds in the sky.  He doesn’t enter the eastern gate of Jerusalem here, but returns with His Bride to enter the Father’s house and to be married to the Bride and prepare for the marriage supper.

The apostle John later records, at the end of the great tribulation (Rev. 19:7-9), that by then the “marriage of the Lamb is come” (vs 7—aorist tense, “has come”) and now the Lamb and His Bride are making ready to return to  the “marriage supper” (19:9).  The awarding of white robes to be worn to the supper have been distributed (Rev. 19:8, 14).  The casting of crowns received at the Bema Seat had taken place in heaven seven years before (Rev. 4:10).  These events can only mean that the rapture of the dead and living believers took place seven years prior to chapter 19, before the tribulation period began!

 

1 Thessalonians 5:1-11  (AD 50)

Paul reminds the believers that the rapture will be followed by “the times and the seasons” (5:1).  This is a time of “darkness” and “night” but the believers are “children of light” and “of the day” not of the night.  As was the emphasis in Acts 1, the believers have evangelistic work to do now with the “breastplate of faith and love; and for a helmet, the hope of salvation” (vs. 8).  We can do this diligently without fearing the coming wrath of the tribulation period “For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ” (vs. 9).  We can do this without fear of death for ourselves or our loved ones because we now understand the victory of our Lord Jesus Christ, “Who died for us, that, whether we wake or sleep, we should live together with him” (vs. 10).

Donald Grey Barnhouse, well-known Presbyterian pastor and author wrote, “Oh what a day that will be!  An unprecedented experience!  Our redeemed loved ones raised from the dead and brought into fullness of true life never dreamed of!  And we who may still be alive on that day will be transformed and made over into Christ’s likeness . . . . And caught up to meet all the redeemed of all ages in the air. . . . This is the denouement, culmination, finale of our redemption.”³

 

Is Prophecy for Today? (Part 2)

by Rick Shrader

Prophecy was an important and primary gift in the Scripture.  In the last issue I explained that the miraculous gifts which were given to the first century church ceased at the end of that century.  Three reasons have been given and three more are given in the remainder of this article.

 

God’s Church

The church of Jesus Christ is a unique entity created by Christ for this age of grace.  If we speak of the church as a whole (to which the New Testament refers perhaps a dozen or so times, e.g., Matt. 16:18) or to the local church (to which the New Testament speaks mostly, well over a hundred times), we are speaking of the organism and/or organization which God uses to carry out His will in this dispensation.

In this age, Israel is being held in abeyance until Daniel’s seventieth week, known as the great tribulation, begins.  The church was announced by Christ in Matt. 16:18 as His own creation to fulfill His will in this age. It began officially at Pentecost when the Holy Spirit baptized believers into the body of Christ.  Since that time, each individual believer is so placed upon his/her confession of faith (1 Cor. 12:13).  That church will be raptured out to meet her Lord in the air at the parousia (John 14:3; 1 Thes. 4:13-18; 1 Cor. 15:51-58; 2 Thes. 2:1).

The local church consists of believers in a certain locale who have been regenerated by the Holy Spirit, baptized by immersion in water as a testimony to that conversion, and have willingly joined in fellowship with those saints, voluntarily placing himself/herself under that church’s care.  These local churches, scattered throughout the world, are carrying out the Lord’s commission for world evangelism, the practice of the ordinances, and the instruction of the saints in the Word of God.  Every believer in this age ought to be joined to such a church and thereby be fulfilling God’s will as revealed in the Scriptures.

The church, whether the entire body of Christ or a local expression of it, cannot be equated to the nation of Israel in the Old Testament.  Israel was  and is God’s nation, a kingdom which He redeemed, covenanted with, and ruled as divine King until its present abeyance.  God’s direction for Israel was mediated through prophets, priests, and kings who represented God to the people or the people to God.  These offices were for Israel alone.

When the miraculous gifts did appear in the church they were for her maturing process during the transition between Israel’s dispensation and the church’s.  Paul, speaking of these things, wrote, When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.  For now we see through a glass darkly; but then face to face: now I know in part; but then shall I know even as also I am known (1 Cor. 13:11-12).   In his second epistle to the Corinthians, he wrote concerning Scripture, But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord (2 Cor. 3:18).  Similarly, to the Ephesians and later in the first century, after he lists the temporary offices of apostles and prophets, he writes, Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ (Eph. 4:13).

The gift of prophecy and the office of apostle, as well as the sign gifts, were only needed during the church’s infancy.  But once the New Testament was complete and the church had come to maturity, the temporary (childish) things could be set aside.  Now the church is mature and ministers to the Lord with adult belief in the completed revelation of God.  Paul continued to the Ephesians, That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine by the sleight of men, and cunning craftiness whereby they lie in wait to deceive; but speaking the truth in love, may grow up into him in all things, which is the head, even Christ (Eph. 4:14-15).

 

God’s Word

The most compelling reason why prophecy is not needed today is the all-sufficiency of the Word of God.  Jude exhorted his readers to earnestly contend for the faith which was once delivered unto the saints (Jude 3).  “The faith” refers to the complete body of truth contained in the Scripture and Jude assures us that it is delivered by God to His church once and not continuously.  As noted already, once the New Testament was completed, the revelation of God for the church is complete and all-sufficient.

Peter recalled the times when he saw miraculous revelations from God.  He heard the voice of God at the baptism of Jesus (2 Pet. 1:17) and he saw the transfiguration of Jesus on the mount (vs. 18) but he confessed, We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts (vs. 19).  The Baptist Study Bible has a clear note on this,

Making use of a comparative, Peter declares that there exists a more sure prophetic word.  Understanding that he is comparing the experiences of sensory verification (vv. 16, 17) with “prophecy” (vv. 19-21), one may observe that Peter is claiming a degree of certainty for the Scriptures unmatched by anything else in man’s experience.  Peter knows the Scriptures to be infallible and inerrant.¹

By this also, Peter has assured his readers that in the Scriptures God hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue (2 Pet. 1:3).

Paul assured Timothy not only that the Scriptures were inspired of God but that the Scriptures themselves were profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works (2 Tim. 3:16-17).  These statements from the Biblical authors could not be serious or true if other revelation were needed for Christian living.  If other revelation has been added to Scripture by (so-called) prophets then we are obligated to find it, preserve it, and keep every jot and tittle of it.  But this is obviously not the case.  To seek more revelation from God through modern prophets is to be faithless and to treat the Word of God as incomplete and insufficient.

The cults always have a way of explaining away John’s final statement in Revelation but it is there nonetheless, If any man add unto these things, God shall add unto him the plagues that are written in this book; and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life (Rev. 22:18-19).  I like what the old Puritan said about it,

This sanction is like a flaming sword, to guard the canon of the scripture from profane hands.  Such a fence as this God set about the law (Deut. iv, 2) and the whole Old Testament (Mal. iv. 4), and now in a most solemn manner about the whole Bible, assuring us that it is a book of the most sacred nature, divine authority, and of the last importance, and therefore the peculiar care of the great God.²

God’s Commission

Before Jesus left this earth and ascended back to heaven to sit at the right hand of God until the restitution of all things, He gave commandments to the disciples to take the gospel into all the world.  These commandments are outlined in Matthew’s gospel as preaching the gospel to every person, baptizing the converts, and teaching them all the things Jesus commanded (Matt. 28:19-20).  By the time of Jesus’ ascension He had also instructed the disciples in local church discipline (Matt. 18:15-18) and in keeping the Lord’s Supper (Matt. 26:26-29).  The only requirement for these disciples before they could begin was to receive the baptism of the Holy Spirit thus placing them into the body of Christ and empowering them for service (Acts 1:8).

The commission from Christ is fulfilled specifically by a verbal preaching/witnessing of the gospel as it is explained in the Scripture (1 Cor. 15:1-4).  Even the apostles themselves did not use prophecy to fulfill this commission though they were capable of and occasionally did receive final prophecies (e.g., John’s Revelation).  The power for witnessing comes directly from the Holy Spirit which now  every believer possesses thus enabling each one to fulfill the commission, and the content of their message is the Word of God which all believers also now possess.  Paul says, So then faith cometh by hearing and hearing by the word of God (Rom. 10:17).  He also wrote that this saving action will come about through preachers, sent by the churches, preaching that all men everywhere must call on the name of the Lord (Rom. 10:14-15).  A study of the words for “preacher,” “preaching,” and “preached” will reveal the ministry of a heralder (kerux) who must speak only what has been given to him by his Master.  Nothing must be added for fear of severe penalty.  Thus preachers preach the word! (2 Tim. 4:2) and nothing more.

And So . . . .

Modern day prophecies and prophets are not only unbiblical but are unnecessary, distracting to the commission of our Lord, and dangerous to the churches as well as those people who need to hear the gospel clearly.  The Scripture is still our only authority for faith and practice.

 

Notes:

1. Baptist Study Bible (Nashville:  Thomas Nelson, Inc., 1991) 1776.

2. Matthew Henry, Revelation (Old Tappan: Fleming H. Revell Company, nd) 1188.

 

 

Is Prophecy For Today? (part 1)

by Rick Shrader

Jesus warned that as the end times begin, many false prophets shall arise and deceive many (Matt. 24:11).  It is not hard to find religious groups of all kinds offering prophetic words and predictions for the time in which we live.  The twentieth century brought about the charismatic movement with its miracle workers, tongues speakers, and prophetic utterances which have spread from Pentecostals to Catholics.  A quick look at the internet will reveal prophetic messages on the election, world politics, and about any other subject you would like to research.  While the charismatic movement has spread throughout evangelical churches and major denominations the Catholic faithful still claim that Mary and other saints appear regularly to them and bring them messages of hope and warning.  Ernest Pickering wrote, “For many years this emphasis was found primarily in smaller, fringe groups not considered to be a part of the historic stream of conservative Christianity.  However, more recently charismatics have become prominent in many different denominational and undenominational organizations.”¹

Whereas once the great majority of churches roundly rejected contemporary claims to supernatural occurrences, now it is more likely that someone who still rejects them is considered out of touch, behind the times, or boorish.  The great prophetic conferences of a past generation were mostly held by premillennial and dispensational writers and speakers who spoke of Bible prophecies and end-time scenarios including the rapture and the second coming of Christ as well as God’s plan for Israel.  They were not self-styled prophets who were in the business of giving new revelation but were Bible teachers who preached the Word in its literal and plain sense.  They were also men who generally believed that prophetic and miraculous gifts ceased when the apostles died and the New Testament was complete, and that these gifts would not appear again until Christ returned except in a false and deceiving manner.  Even great amillennial thinkers such as Abraham Kuyper and B.B. Warfield believed that the miraculous gifts ceased at the time of the apostles.²

This is not to say that those who believe that the miraculous gifts ceased believe that God does not work in our time.  He still answers the prayers of His people in ways often known only to Him.  It is the miraculous gifts that were given to men that have ceased and therefore we are not to give heed to the modern-day prophets, tongues speakers, and miracle workers.  John MacArthur writes,

I also believe that God is always operating on a supernatural level.  He intervenes supernaturally in nature and in human affairs even today.  I believe God can heal people apart from natural or medical remedies.  I believe all things are possible with God (Matt. 19:26). . . . I do not believe, however, that God uses men and women as human agents to work miracles in the same way he used Moses, Elijah, or Jesus.  I am convinced that the miracles, signs, and wonders being claimed today in the charismatic movement have nothing in common with apostolic miracles. And I am persuaded by both Scripture and history that nothing like the New Testament gift of miracles is operating today.  The Holy Spirit has not given any modern-day Christians miraculous gifts comparable to those he gave the apostles.³

There is no question at all as to whether miracles ever happened or that the Biblical prophecies were real and 100% true.  These are divinely inspired for us to read in God’s Word.  The only question is whether such gifts have existed throughout the church age.

There has been much written concerning the cessation of the miraculous gifts found in the New Testament. The gift of prophecy is included in that group and I believe that prophecy has ceased for the following six reasons.

 

God’s Offices

Paul told the Ephesians, And he gave some, apostles; and some prophets; and some, evangelists; and some, pastors and teachers (Eph. 4:11).  It is obvious that the office of apostle ceased when those men died.  The primary qualification was to have seen Jesus Christ physically after His resurrection (Acts 1:21-22) and Jesus has not appeared on earth since His ascension back into heaven (Heb. 10:12-13).  Prophets are here coupled with apostles as temporary gifts whereas evangelists, pastors, and teachers continued throughout the first century and into the church age beyond.  The church was built upon the foundation of the apostles and prophets (Eph. 2:20).  Robert Saucy, long-time professor of theology at Talbot Seminary, explained:

While Christ is the only foundation, the apostles and prophets are also in a certain respect foundational.  The building is built ‘upon the foundation of the apostles and prophets’ (Eph. 2:20).  Although some interpret this as the foundation laid by the apostles and prophets, the appositional sense is preferred.  The foundation is the apostles and prophets, both of whom are seen as chief gifts to the first-century church (Eph 4:11).  Their position is due to the fact that they were recipients of foundational revelation of God.  The New Testament prophets were instrumental in God’s immediate instruction to the primitive churches before the canonical revelation was complete.  Although foundational, the prophets were subordinate to the apostles (1 Co 14:37), who received the permanent revelation preserved in the Scriptures.⁴

Hebrews 2:3-4 gives a clear delineation of the position of those men who possessed these gifts.  How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will (Heb. 2:3-4).  Notice the three generations mentioned here.  Christ (first) spoke the message and then (second) that message was confirmed by those who heard Him i.e. apostles and prophets.  Then (third) that message was received by “us.”  Since Hebrews was written just before 70 A.D. and since this confirmation is specifically in the past tense (a first aorist verb), this writer was already recognizing the temporary nature of the miraculous gifts.

This transference of the miraculous nature of prophecy can be likened to Jesus breaking bread for the five thousand and giving it to the apostles.  They, in turn, served the waiting multitude with the miraculous gift which they received at the hands of Jesus.  The miracle, however, stopped there.  It was the people’s privilege to eat and enjoy but not to create bread.  Paul reminded the Corinthian church of this when he wrote of himself, Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds (2 Cor. 12:12).  We praise the Lord for building the church with these offices, but we do not tempt the Lord by insisting that we must have these offices.

God’s Gifts

The miraculous gifts that were given to the church in the first century can be broken into two categories of sign gifts and revelatory gifts.  The sign gifts were those that served as signs, most often to the Jewish people who had and were rejecting their very Messiah.  For the Jews require a sign ( Cor. 1:22).  Paul also said, Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe (1 Cor. 14:22).  Clearly tongues served as a sign gift to unbelievers whereas prophecy served as a revelatory gift to believers.

A major passage involving these two kinds of gifts is 1 Cor. 13:8-10.  Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.  For we know in part, and we prophesy in part.  But when that which is perfect is come, then that which is in part shall be done away.  These verses say that prophecy and knowledge (supernatural knowledge such as inspiration) will fail, vanish away, and be done away.  These three expressions (as well as “put away” in vs. 11) are all translated from the same Greek word, katarge?, which means to render useless or unproductive.  The verse also says that tongues will “cease,”  which comes from the word, pau?, meaning to stop.

Also significant are the tenses and voices of these verbs.  Prophecy and miraculous knowledge are said to fail in the future (tense) and will be acted upon by an outside force (passive voice).  Tongues, however, will stop (future tense) of themselves (middle voice).  This means that tongues came to an end, probably by 70 A.D., when the need for a sign to Israel no longer existed.  Prophecy (and knowledge), however, was brought to an end by the coming of “that which is perfect.”  The question of what this “perfect” thing is becomes very important.  If this is something in the first century, then this verse clearly says that prophecy was brought to an end at that time.

Pickering concludes,

The phrase ‘that which is perfect’ (1 Cor. 13:10) means ‘the final thing, the completed thing.’  Neither the context nor the language would seem to support the concept that Paul referred to Heaven or the future glorified state.  The phrase is the culmination of a logical argument, moving from the temporary and partial revelation to permanent and complete revelation.  Revelation is the Key thought, not glorification.⁵

Roland McCune also concludes:

Since ‘that which is perfect’ is in intended contrast with the partial or incomplete revelatory process (cf. 1 Cor. 13:10 with v. 9), and since it is the cause of the doing away of that which is ‘in part’ (1 Cor. 13:10), the ‘perfect’ most naturally would refer to the completed process of revelation in the New Testament canon.⁶

Therefore, God’s miraculous gifts to men ceased during the first century by the time the New Testament was completed.  Prophecy was no longer needed.  As Peter wrote, We have a more sure word of prophecy (2 Pet. 1:19).

God’s Providence

A third reason prophecy does not exist today is the testimony from history.  The last miracle in the Bible occurred in 58 A.D.  When Paul was marooned on the island of Melita, he healed Publius and many more on that island.  The rest of the first century, in the scriptures and in the churches, is silent regarding miracles.  Prophecy and knowledge (inspiration) alone continued until John put the final period on the book of Revelation.  Since then history has been silent regarding these revelatory gifts.  Thomas Edgar wrote,

The entire controversy exists because the miraculous gifts of the New Testament age did cease and did not occur for almost 1,900 years of church history and certainly have not continued in an unbroken line.  Questions about their presence today as well as differing opinions, even among charismatics, regarding the nature of tongues, prophecy, and certain other gifts are due to the fact that they ceased.  Chrysostom, a fourth-century theologian, testified that they had ceased so long before his time that no one was certain of their characteristics.⁷

Even when miraculous gifts were claimed by certain groups or individuals, these were unanimously considered unorthodox.  MacArthur remarks about the gift of tongues, “All of those supposed manifestations of tongues were identified with groups that were heretical, fanatical, or otherwise unorthodox.  The judgment of biblically orthodox believers who were their contemporaries was that all those groups were aberrations.”⁸

It is at least strange that if miraculous gifts are so vital to the life of the church that they are absent from the church’s history.  Though charismatics claim that these are part of a “latter rain” of the Holy Spirit, it must be remembered that the New Testament also warns of deception in the last days.  The false prophet who empowers the antichrist will manifest them abundantly (Rev. 13:13-14).

 

Notes:

1. Ernest Pickering & Myron Houghton, Charismatic Confusion (Schaumburg:  RBP, 2006) 25.

2. See Warfield and his quote of Kuyper in Counterfeit Miracles (Carlisle, Pa:  Banner of Truth, 1918) 25-27.

3. John MacArthur, Jr., Charismatic Chaos (Grand Rapids:  Zondervan, 1992) 109.

4. Robert Saucy, The Church In God’s Prograem (Chicago:  Moody Press, 1980)  34.

5. Pickering, 30.

6. Roland McCune, “A Biblical Study of Tongues and Miracles,” an unpublished paper by Central Baptist Theological Seminary, p. 5.

7. Thomas R. Edgar, “The Cessation of the Sign Gifts,” Vital Contemporary Issues (Grand Rapids:  Kregel, 1994) 161.

8. MacArthur, 234.

 

An End Time Scenario

by Rick Shrader

The Scriptures tell us very plainly that we cannot predict when the rapture will occur or when the events of the tribulation period will begin.  Jesus said, “It is not for you to know the times and seasons which the father hath put in his own power” (Acts 1:7).  Similarly, the apostle Paul wrote, “Now concerning the times and seasons, brethren, you have no need that I write unto you” (1 Thes. 5:1).  But this does not mean that we should not study prophecy or piece the events of the second coming together by comparing Scripture with Scripture.  These events have been preached, charted, essayed, dramatized, theorized, and even fictionalized.  They may all have their place as long as the truth has first place.

For those of us who believe in the Blessed Hope, it is becoming increasingly difficult to keep from reading into world events the events of prophecy.  One of these days, a generation will read the actual events and rejoice to see the day.  Until then, however, every other generation has the right, even the obligation, to discern the signs of the times as well as the color of the sky.  The imminency of the rapture has been the great privilege of every generation.

As we get closer to that grand event, it would seem right to think that we could see how the stage is being set even clearer than in previous times.  Though we know not to be presumptuous, we look at these events almost with a yearning that it could be the actual time.  We grieve for a lost world and are thankful that God is longsuffering to delay the day of judgment, but we also can’t help being disappointed if the events of our time will not be the real events of His coming.

What we can do is place the Biblical scenario over the current events and see if and where they match.  There have probably always been certain world events that would fit into a prophetic scenario but when so many others do not fit then we know that it can’t be THE fulfillment of the Biblical prophecies.  The interesting thing about today’s current events and the Biblical scenario is that the stage is filled more than ever with furniture that does fit whether or not the individuals involved turn out to be the specific prophetic characters.  Who can deny that today’s political candidates would love to have the charisma of a Hitler or an Antichrist?  Who can deny that the new way of conducting a political rally is more like a Nuremberg rally or a rock concert than the Lincoln-Douglas debates?  Who can deny that the western world today responds to symbolism over substance, image over reality, and political correctness over moral correctness?  Who can deny that the western world is tired of Biblical Christianity and ready for a world encompassing ecumenicalism?

In addition to the mood, consider the world events that could quickly develop into a Biblical scenario:  Israel is under more pressure than ever and needs the protection of a western power;  those powers to the north of Israel are but a few years from being ready to invade Israel; that northern power (Russian-backed Islam) is becoming an increasing danger to the western world;  Europe is ready to merge into a ten part empire for its own protection and economic stability; all branches of Christendom are running back to Rome for unity and a more “meaningful” liturgical church; economic pressure is causing many to desire government controlled programs; and perhaps most striking of all, a charismatic political candidate with no qualifications other than being able to emotionally charge a crowd is blindly but eagerly followed both in the United States and in Europe.

The general scenario

Closely following the rapture of the church, a western leader will sign a peace treaty with Israel to protect her from her neighbors.  This western leader will rally European nations and eventually form a ten nation federation of which he will become supreme ruler and the eleventh nation.  A religious body, evidently based in the west, will rise in importance along with this western leader until the ten nations discard her.  This much takes place within three and a half years.  At that time the northern nations invade the land of Israel, defiantly challenging the Israeli-European treaty but are defeated by the western confederation and an unexplained miracle from God.  Having defeated the only world power capable of threatening him, the western leader breaks his treaty with Israel by desecrating the Jewish worship in Jerusalem.  He then begins a reign of terror, partnered with an equally charismatic and naturalistic religious leader, that lasts until Christ returns.

The rapture

The rapture is the next Biblical event to happen.  There are no signs that will indicate its nearness nor is it possible to calculate when it will happen.  It has been almost two thousand years since the first coming of Christ and every generation of Christians has correctly been looking for it to happen in its life time.  When it finally does come, the prophetic clock will begin to tick again and the tribulation period will begin.  Seven years of tribulation will occur on the earth until Christ comes to the earth to put an end to Armageddon and bring in the kingdom of God.

Because the rapture of the church is imminent, it does not have precursors.  It would seem reasonable that it would occur when world events are set for the tribulation, but God is able to bring about such events whenever He chooses.  It is the church’s stewardship to be ready for it to happen at any time.  “Every man that hath this hope in him purifieth himself even as he is pure” (1 John 3:3).

 

A revived Roman empire

Both from the book of Daniel and Revelation, we understand that the western leader we know as the antichrist will form a ten-nation federation roughly encompassing the original Roman Empire.  We have seen recently that even an inexperienced candidate for president of the United States can rally European nations and propose unification with them if he is presented as a charismatic leader looking for change.  If such a leader is willing to make even the U.S. an equal (though perhaps a superior among equals) partner in economics and social reform, he could lead them into such a union very quickly.

If, in addition, the harlot of Revelation is the Roman Church, we also see how she could come to power with the antichrist.  Catholicism is gaining popularity in place of evangelical Christianity today both in the United States as well as in Europe.  The recent threat of Anglican priests returning to Rome due to substantial changes in Anglican doctrine illustrates this possibility.  The antipathy toward any other denominational name and the love of liturgy over personal faith can rally millions of westerners behind the Roman Church as well as the political leader of the west.

Antichrist

We know a lot about this man from major portions of Scripture (Dan. 11, Matt. 24, 2 Thes. 2, Rev. 13).  We know that he will be a great orator with the ability to rally people and nations (Dan. 7:13).  Barak Obama’s unique ability to excite masses of people with no other personal qualification shows how ready the western world is for this person (it is shocking to see what amounts to a coronation for a king, not a president).  The fact that he will not “regard the God of his fathers” (Dan. 11:37) has been taken to mean he may be Jewish, or that he may simply not be a true convert to the religion of his father(s).  The controversy over Obama’s lineage is interesting because his father is Muslim but he may not “regard” that as his own religion.  That is unsettling enough for most Americans this election season, but it again shows how westerners are willing to accept that scenario regardless of its dangers or implications.

The antichrist will “honor the God of forces” (Dan. 11:38); he will go “forth conquering and to conquer” (Rev. 6:2).  Hitler also came to power by moving to solve a terrible economic situation but turning quickly to military force.  Today’s influx of Muslims in the west has brought economic challenges but also a growing security problem.  We will find out more and more that Islam is an inseparable union of religion and politics.  It is a pagan theocracy that must advance an all-or-nothing political agenda.  This creates the opportunity for a new western leader to gain strength by combating the growing Islamic threat and also strengthening the European (Economic) Union.  He would become the most powerful man in the western world and have only the Muslim Middle East as a rival.

The king of the north

The battle of Gog and Magog takes place at the middle of the tribulation period.  The western king (Antichrist) has established himself over Europe and is protecting Israel because of his initial treaty with her (Dan 9:27).  The king of the north is made up of those nations to the north of Israel which make up an eminent threat to Israel’s security.  Ezekiel names them “the land of Magog, the chief prince of Meshech and Tubal” (Ez. 38:2).  In our day we have understood these to include Russia.  Ezekiel also names five other nations as allies:  “Persia, Ethiopia, and  Libya . . . Gomer, and all his bands; the house of Togarmah of the north quarters” (Ez. 38:5-6).  These five are generally thought to be present day Iran, Iraq, Saudi Arabia, Germany, and Turkey.  If these designations are anywhere near parallel to the ancient boundaries, we have no trouble understanding the threat they pose in our day to Israel.

These northern nations will blatantly invade Israel, defying the treaty Israel has with the (now known) antichrist.  The antichrist will come to Israel’s rescue, defeating the northern power and establishing his own power over the entire globe (Ez. 38:18-23; Dan. 11:40-45).  This scenario is so plausible today that it takes little or no imagination to picture it happening.  Iraq is developing nuclear weapons and Israel is practicing retaliation.  The United States is the only western power willing and capable of intervening.  A charismatic leader who will have developed Europe into a supportive role could handle this situation with relative military ease.

 

The false prophet

If the Roman Church rides upon the beast in the first half of the tribulation (Rev. 17:3) and then is discarded by his western federation (Rev. 17:16), an even more terrible religious system will develop in the second half of the tribulation.  The second beast is the false prophet who comes up out of the earth and brings a world-wide new age type of religion (Rev. 13:11-18).  This religious man is ruthless, magical, technologically astute, and deadly.  He will cause all the world (now that all rivals have been eliminated) to worship both Satan and the antichrist by receiving the mark of the beast.  This mark will allow a person to buy and sell and also to be accepted by the politically correct establishment.

Again, it takes little or no imagination to realize how a mark can be placed on the body that would revolutionize not only buying and selling, but also security clearances and world-wide tracking of virtually anything and anyone.  Micro chips are already in use all over the world and body markings are now so common it is hard to find anyone without one.

The false prophet will utilize a world-wide idolatry that is ready-made for such a time.  Again, Obama’s campaign has shown how the rock concert is now THE accepted method of presenting anything to the techno generation.  Hands raised, shoulder to shoulder, screaming nonsense, worshiping the self-idealized moment of freedom and release, began in the 1930s at Nuremberg and was reaffirmed again in Germany at the Victory Column last week.  That column is a historic symbol of two things:  European military victory and personal moral freedom.  The Germans call the Victory Column “Siegessaeule” or “column of victory.”  The Nazi greeting was “sieg heil” or “hail victory.”

 

And So . . .

I doubt if the current political and religious figures will be the antichrist and false prophet.  I don’t think they’re smart and evil enough.  But I don’t doubt that the world is ready for the ones who are!  The rapture will remove the Church and the Holy Spirit.  The world will finally get what it wants—a world without God.