The concept of the rapture, though not explicitly named in Scripture, involves the idea of believers being "snatched" or "caught up" to meet Christ. This idea is derived from passages such as 1 Thessalonians 4:17, which says, "Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord." However, the specific interpretation of the rapture as a secret, separate coming of Jesus is a relatively modern development that contradicts traditional scriptural understanding.
The Origins of the Rapture Theory
The rapture theory as a distinct doctrine emerged in the 18th century with Manuel Lacunza, a Jesuit priest. This idea was further developed in the 19th century by Edward Irving and later by John Nelson Darby. Darby's teachings significantly influenced American theology through figures like James Ingis and James Brooks, who played pivotal roles in spreading this doctrine through the Niagra Bible Conference. It was here that prominent evangelists such as Dwight Moody and C.I. Scofield adopted and propagated the rapture theory, significantly influencing American evangelical thought through institutions like the Moody Bible Institute and the widely circulated Scofield Reference Bible.
Scriptural Examination
A critical examination of the rapture theory reveals several contradictions with traditional scriptural interpretations. One of the main issues is the idea of a secret rapture, which implies a separate, secret coming of Christ. This interpretation is often tied to a premillennial framework that includes a seven-year tribulation period during which those left behind have a second chance at salvation.
The Word "Rapture" in Scripture
The term "rapture" itself is not found in the Bible. It is often claimed to be the Latin equivalent of the Greek word "harpazo," translated as "caught up" in 1 Thessalonians 4:17 (NKJV). Even Hal Lindsey, a notable proponent of the rapture theory, admitted, "It is not found in the Bible" and noted that the word "translation" is just as suitable. The term "translation" does occur in the New Testament. Paul writes in Colossians 1:13, "He has delivered us from the power of darkness and translated us into the kingdom of the Son of His love." This refers to believers being transferred from the domain of darkness into the kingdom of Christ upon receiving the gospel, a concept far removed from the idea of Christians being physically taken up to meet Jesus in the air.
One Resurrection and Judgment
Scripture clearly teaches that there will be one resurrection and one final judgment.
In John 5:28-29, Jesus states, "Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice and come forth—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation."
This passage indicates a single resurrection event encompassing both the righteous and the wicked.
The Last Trumpet
Premillennialists often cite 1 Thessalonians 4:16-17 to support their view of the rapture:
"For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air."
However, the imagery of a loud trumpet and a shout suggests anything but a secret event. This passage aligns more closely with the traditional understanding of Christ's public and triumphant second coming, not a hidden or covert rapture.
Terms for Christ’s Return
The New Testament uses three terms to refer to Christ’s return:
Parousia - translated as “coming, presence, or advent.”
Epiphaneia - translated as “appearing, manifestation, or brightness.”
Apokalupsis - translated as “revelation.”
Dispensationalism holds that parousia ("coming") refers to the "Rapture" that occurs seven years before the epiphaneia ("appearing") or apokalupsis ("revelation"). Accordingly, it is claimed that at the "Rapture," Jesus will come for the church only, while at the "Revelation," Jesus will return with the church, ending the "Tribulation" and "Armageddon." However, this distinction lacks strong biblical support and complicates the straightforward biblical narrative of a single, unified second coming of Christ.
Theological Implications
The rapture theory as packaged within premillennialism presents several theological issues. It implies a discontinuity in the resurrection and judgment process, suggesting a series of events that do not align with the more straightforward narrative found in scripture. Moreover, the notion of a second chance during a tribulation period diminishes the urgency of the gospel message, contradicting passages like Hebrews 9:27, which states, "And as it is appointed for men to die once, but after this the judgment."
Be Ready. There Will Be No Second Chances
While the concept of being "caught up" to meet Christ is scriptural, the rapture theory as a separate, secret event is not. This doctrine, which originated in the 18th century and gained popularity through 19th and 20th-century evangelists, diverges from the traditional understanding of a single resurrection and judgment on the last day. Scriptural passages, when examined closely, support the view of a public and singular second coming of Christ, accompanied by the resurrection of all and the final judgment.
There is no second chance when that time comes, will you be ready?