Eschatology

This post continues the introductory survey of key rapture-related passages begun in Part 2. Read the series so far.

The Main Verses: Matthew 24:36-44 Continued

There is no doubt in my mind that this passage is a second coming passage. There is also no doubt in my mind that the language of “one taken…another left” in Matthew 24:40-41 is apposite to the present discussion. In the surrounding context Jesus refers to a gathering up together (episounazousin) of the elect (24:31). So Jesus does speak of a removal of saints. But is this “taking out” to be understood as the being “taken” a few verses later? I think there is a real possibility that it should.

Perhaps most dispensationalists say that those “taken” are taken to judgment. In verse 39 those who didn’t make it into the Ark (because they couldn’t be bothered to go) were taken away by the flood waters. But from my reading of the Second Coming passages in Isaiah 63:1-6, Malachi 3:2 and 4:1-2, and Revelation 19:11-21, it does not appear to be such a good idea to be “left” hanging about. This agrees with the flood story, where it was infinitely preferable to be removed to safety in the Ark than to be left to face the elements. Further, in Revelation 14:14-16 the earth is reaped of the saints, “the harvest [which is a good image] of the earth,” before the wicked are gathered to “the winepress of the wrath of God” in terms too reminiscent of Isaiah 63 to ignore. Thus, Revelation 14 should not be overlooked in the discussion of this passage.

The Main Verses

In this installment all I want to do is to set down the main verses which are used in discussions about the rapture. Let me make it clear that this is not to say that many other passages must be considered so as to understand the doctrine. As I will be at pains to show, the rapture is not a teaching that can be established by simply comparing proof-texts. The doctrine excites many passions and this can lead to wishful thinking in exegesis. Some of the verses listed below are brought very hardly and reluctantly to bear on the doctrine we are considering.

We have already taken a quick look at 1 Thessalonians 4:17, but there are other salient passages. 1 Corinthians 15:50-58 is often brought in to help. Then Jesus’s words in John 14:1-3 must be considered. Also joining the fray are 2 Thessalonians 2:3 and 13, Matthew 24:36-44, 1 Thessalonians 1:10; 5:9, and Revelation 3:10. Let’s try to situate each one of these.

I had been intending to write about the removal of the Church (the rapture) for quite a while now. What galvanized me to do so now was a couple of entries by Ben Witherington and Roger Olson about the pretribulational rapture. These men, (like them or not), do not usually write poorly, but their articles attacking the concept of the pretribulational rapture are pretty lame ducks, rehashing the same old populist presentations of Dispensationalism by sniping at Clarence Larkin’s charts, and bringing into the frame the names of Hal Lindsey and Tim LaHaye, only to mock them.

Now let me be clear about this, although I am a pretribultionist, I am not about to contend for the parity of the doctrine of the rapture and its timing with the doctrine of the Trinity, or justification by grace through faith. I will not die on a hill fighting for the timing of the rapture, be it pre-, mid-, prewrath-, or post-tribulational.

Originally posted at Sometimes a Light, December 16.

“A voice was heard in Ramah, weeping and loud lamentation, Rachel weeping for her children; she refused to be comforted, because they are no more.” (Matthew 2:18)

It’s happened again—only this time it wasn’t in Connecticut but almost 7,000 miles away in Peshawar, Pakistan. This morning, gunmen broke into classrooms and slaughtered boys and girls as they sat learning. It’s a story we know too well: December. School. Children. Death.

Tonight, parents will return to empty beds; food will be left uneaten; and a soccer ball will stand in the courtyard, still and unmoving. And just as they did two years ago, despite the divide of language and culture, our own mother—and father—hearts will crack, life and hope leaking out of us, as we wonder how is there any meaning in this?

Reprinted with permission from As I See It, which is available free by writing to the editor at dkutilek@juno.com. Read the series so far.

Chapter Five: The Public Service in the Synagogue and the Church

An interesting Greek inscription discovered in Jerusalem is reported by Meyers:

Theodotus, son of Vettenos, the priest and archisynagogos, son of a[n] archisynagogos and grandson of a[n] archisynagogos, who built the synagogue for purposes of reciting the Law and studying the commandments, and as a hotel with chambers and water installations to provide for the needs of itinerants from abroad, which his fathers, the leaders and Simonides founded.¹

This inscription, besides mentioning three successive generations of “rulers of the synagogue” in one family (on which title, see below), it also addresses two of the three major purposes for the synagogue’s existence: reading the Law and studying the commandments. Only prayer of major synagogal public activities is not mentioned. Hospitality shown to travelers was considered worthy of note as well (following Abraham’s example in Genesis 18?).²

From Faith Pulpit, Summer 2013. Used by permission. All rights reserved.

The question of the literalness of the prophecies concerning Israel’s future is a major theological issue today. That issue is a key distinction between dispensational and Reformed/Covenant views of eschatology. In this article explores the prophecies related to Israel’s future in Zephaniah 3, and this careful interpretation provides a paradigm for interpreting other prophetic passages.

Zephaniah was a prophet to the southern kingdom of Judah. He ministered after the spiritually disastrous reigns of Manasseh and Amon and during the attempted revival of godly King Josiah (640–609 B.C.). Unfortunately, Josiah’s revival was not enough to stem the tide of wickedness in the kingdom, and God allowed Judah to be captured and enslaved by the Babylonians, beginning with King Nebuchadnezzar’s first attack on Jerusalem in 605 B.C. Zephaniah probably penned his prophecy in the mid-620s. He was a contemporary of Jeremiah and Habakkuk.

(About this series)

CHAPTER VIII: THE HOPE OF THE CHURCH