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What's "Left Behind" in the Rapture Theory?Millions have read novels structured around the idea of the rapture of Christians. Why this religious fad? Why do people believe there will be a rapture?by Cecil E. MaranvilleThousands traveled to Jerusalem to be on the scene for the rapture on January 1, 2000. Yet the chronometers clicked over another year without it happening. Why do so many people believe there will be a rapture? Left Behind books and videos have variably stirred, frightened or entertained millions. Jim Jenkins and Tim LaHaye have popularized in the 1990s the same understanding and expectations about "a secret rapture" that author Hal Lindsey did in the 1970s with The Late Great Planet Earth and Vanished. The Left Behind novels all revolve around the story line that non-Christians are "left behind" when Christ secretly and suddenly removes true believers from the earth. Christians who are driving cars, piloting planes, living normal lives abruptly disappear-and those "left behind" must puzzle out their mysterious disappearance. What could possibly be "entertaining" about this you ask? Political and sexual intrigue is spliced into the religious theme of the books in the name of spreading the message to as wide an audience as possible. Lindsey was the first modern writer to popularize the rapture theory and still writes and speaks on the theme. 60 Minutes II recently caught up with him on a tour he was leading in Israel-still preaching that end-time prophecy "will begin with the rapture, which is the instant calling to heaven of all good Christians. People will actually disappear, Lindsey says" ("Apocalypse Now," CBS, 1999). Jenkins is the actual writer of the Left Behind material and LaHaye checks the work for biblical accuracy ("The Trials of the Tribulation" by Michael Joseph Cross, The Atlantic Monthly, January, 2000). Their popular writings do not offer readers the theology of the rapture idea in a systematic fashion. That is, the books do not explain the scriptural basis for the dogma, or how one could prove it from the Bible. Asked to explain the rapture, proponents will point to only a few ambiguous biblical references that they claim teach and define the doctrine. And yet, it is accepted as fact by millions of people. The rapture doctrine Webster's defines "rapture" simply as "ecstatic joy or delight; joyful ecstasy." How does this relate to the return of Christ? Explanations are somewhat ambiguous. Some point to the Latin translation of a single word in the Greek text of the Bible ("The Rapture-Prophecy Bible Study," Mike Cady, 1998). The Latin is "rapere," meaning "to seize" or "to abduct." The thought is that Christians are literally "snatched" or "seized" from the earth by Christ. So widely held is this belief that the theological definition of "rapture" finds its way into Webster's as "the experience, anticipated by some fundamentalist Christians, of meeting Christ midway in the air upon his return to the earth." Even this definition does not accurately reflect the prevalent explanations of the rapture theory. That is to say, rapture defenders teach that Christ will do this snatching of believers before and separate from His return-not "upon His return." Christ, they say, will approach the earth, not return to it, to seize believers several years before His actual return-the Second Coming. According to the most common version of the rapture:
Scriptural "proof" for the rapture What is the scriptural basis for this enigmatic doctrine? None of the authors of recent decades is credited with the development of the rapture theory. That credit goes to 19th century John Nelson Darby, "a brilliant British theologian and preacher" ("Apocalypticism" by Paul Boyer, PBS Online, 1999). While some advocates of the rapture occasionally refer to a few other scriptures, all agree that the main argument is based on verses 16-17 of Paul's first letter to the Thessalonians. "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. And thus we shall always be with the Lord" (1 Thessalonians 4:16-17). It is the Greek for "shall be caught up" that is translated into the Latin rapere, the linguistic basis some claim for the word rapture. But where is the theological basis for the doctrine? Where does it say here-or anywhere else in the Bible for that matter-that Christ will come near to the earth to remove Christians years before His prophesied Second Coming? What Darby interpreted to mean that Christ would come close but not actually return to the earth are three words: "in the air." He took license from the fact that the verse doesn't say that Christ actually returns "to the earth" to develop what has become known as "the rapture." (Darby may well have been motivated by noble objectives, as we will note later.) Entire theory based upon inaccuracy Before examining other aspects of the theory, it's necessary to analyze these verses that are offered as scriptural authority. The entire theory hinges upon whether or not Darby's understanding was accurate, for "no prophecy of Scripture is of any private interpretation [margin-origin]" (2 Peter 1:20). That is, true doctrine must come from God alone. One of the most important keys to an accurate understanding of any part of the Bible is to read what it says in context. The context of these verses begins in verse 13 and concludes in verse 18. Paul wrote this section of the letter in answer to heavy concerns of the local Christians. Was he responding to the concern of the Thessalonians about their safety in an end of the age Tribulation? No. Was he addressing their worries about whether or not Christ would return to rescue them? No. Was he writing about some neglect on their part of their spiritual readiness for Christ's return? No. Why, then, did Paul write 1 Thessalonians 4:13-18 ? As you read verse 13, you discover that Christians in Thessalonica were grieving over the unexpected deaths of members of the local congregation. Like Christians throughout time, they apparently thought they would live until Christ returned. They were totally unprepared for death of people in the faith. Paul wrote that there was no need for them to be overwhelmed by grief as if there was no hope for life again. The main point is explained in verse 14. The dead will be brought to life again. Paul doesn't leave the subject there, but adds a time frame to this resurrection-"with Him," that is with the coming of Christ. Did he mean an approach by Christ or did he mean the Second Coming? Nothing here justifies any understanding other than the Second Coming. Neither is there any nuance of a "secret" coming. Verse 15 amplifies the point about the future of Christians who have died by declaring that those who remain alive at the coming of Christ have no spiritual advantage over those who died. Said another way, those who have died are not at any disadvantage. All Christians, living and dead, will be included in the events described in verses 16 and 17:
The final verse in the section concludes and reiterates the main thought. "Therefore comfort one another with these words," that is, with the explanation of the destiny of Christians who died before Christ returns. Rapture ideology out of sync Not only is the reasoning of the rapture theory completely out of context with the verses used to "prove" it, the theory is also out of sync with the theology of the rest of the Scriptures. Another letter written by Paul about the same time as the one to Thessalonica also addresses the Christian hope of the resurrection. In 1 Corinthians 15:50-53, he wrote of the promise of a resurrection or a transformation from physical to spirit life. This is a crucial point-what is the timing of this prophesied change from "mortal to immortal"? Verses 22 and 23 are unmistakably clear on the matter: "In Christ all shall be made alive [resurrected]… those who are Christ's [Christians] at His coming." Paul said nothing to the Corinthians of anything like a snatching away before Christ actually comes, and he used no language that might imply a near approach by Christ instead of the Second Coming. More is provided here about the timing. The prophesied change to spirit will occur at "the last trump," language similar to that used in 1 Thessalonians 4:16. A trumpet-like instrument was used "in early times chiefly, perhaps exclusively, for warlike purposes. It gave the signal 'to arms'… warned of the approach of the enemy… was heard throughout a battle…and sounded the recall…. Afterward it played an important part in connection with religion. It was blown at the proclamation of the Law…and at the opening of the Year of Jubilee…heralded the approach of the Ark…hailed a new king…and is prophetically associated with the Divine judgment and restoration of the chosen people from captivity" (International Standard Bible Encylopaedia,Electronic Database, 1996, "Music"). Students of prophecy properly associate the Corinthian and Thessalonian trumpet references with the seventh trumpet of Revelation 11:15-18-the last trump, which clearly announces the Second Coming. The dead in Christ are resurrected, living Christians are changed to spirit and Christ returns to the earth all at the same time. Attempting to read into a few words in 1 Thessalonians 4:17 the concept of a near coming before the Second Coming, and a different time line for the resurrection prophesied to occur at the Second Coming is not "rightly dividing the Word of truth" (2 Timothy 2:15). Plainly, the rapture theory is in conflict with the Scriptures. "One will be taken . . ." In their eagerness to bolster the erroneous rapture dogma, presenters of the theory point to many prophecies that plainly foretell Christ's return to prove the rapture. They reason that their interpretation of 1 Thessalonians 4:16-17 requires Christians to be in a constant state of readiness for their unannounced snatching away by Christ. Prophecies of the Second Coming are not in doubt. What is in doubt is applying these messages to the forced interpretation of a pre-coming. One such prophecy is Matthew 24:36-44. It starts with, "But of that day and hour [the Second Coming] no one knows" and ends with, "Therefore you also be ready, for the Son of Man is coming at an hour you do not expect." Clearly, the topic is preparedness for the Second Coming. Rapture supporters would have us lift verses 40 and 41 out of context. You'll probably recognize them immediately: "Then two men will be in the field; one will be taken and the other left. Two women will be grinding at the mill; one will be taken and the other left." If one ignores the fact that the context of these verses talks about the Second Coming, they may seem to lend credence to the rapture. But it is unsound theology to lift verses out of context. In addition, the understanding of any reference must coincide with the teaching of the rest of the Bible. In the context, Christ makes plain the fact that no one knows the timing of His coming [not of His near approach]. His counsel, in light of that fact, is that Christians be constantly alert, spiritually prepared ("Watch therefore," verse 42). Now the understanding of verses 40 and 41 becomes clear. People who are not prepared will be caught off guard by the abruptness of His coming. Some who live or work close to others will be caught off guard while their compatriots are not. Some will be "left"-not "left behind" after a secret rapture, but left unprepared. Partial understanding What reason did the theologian John Darby have for even considering such a doctrine as the rapture? An article on the Millennium in Unger's Bible Dictionaryoffers a plausible explanation. In the century before Darby, Daniel Whitby promulgated the philosophy of "postmillennialism" in England. "This interpretation maintains that present gospel agencies will root out evils until Christ will have a spiritual reign over the earth, which will continue for 1,000 years. Then the second advent [Second Coming] of Christ will initiate judgment and bring to an end the present order" (1988). It's reasonable to suspect that Darby's intent was to counter the false teaching that the actions of men could bring about the Kingdom of God-as well as the equally incorrect teaching that prophecies of a kingdom are only symbolic (called "amillennialism"). Darby believed, rightly, that Jesus Christ would return to earth to establish and rule over the Kingdom of God (called "premillennialism"). Regardless of his motivation, Darby clearly departed from the Scriptures himself with his rapture theory. At least he accurately understood that Christ would return to reign on the earth, which leads us to an important concluding point. Meet Christ in the air Seeking to debunk the accurate understanding of 1 Thessalonians 4:16-17, one author asks, "If [Christ] is already headed our way, why would we need to be caught up to meet Him?" ("The Pretribulation Rapture" by Todd Strandberg, 1999). That's an interesting question and its answer reinforces what we have already learned from the Bible about this much misunderstood topic. The answer lies in the meaning of the word translated "meet." Vine's Expository Dictionary of Biblical Wordssays the word "is used in the papyri of a newly arriving magistrate. 'It seems that the special idea of the word was the official welcome of a newly arrived dignitary' (Moulton, Greek Test. Gram., Vol. 1, p. 14)" (1985, "Meet"). Jamieson, Fausset and Brown add in their notes for these verses, "When a king enters his city the loyal go forth to meet him…." How appropriate it is that Christians should rise to meet the King of kings! F.F. Bruce's International Bible Commentaryadds, "to meetis used in the papyri of the official reception given to a visiting governor, whom his citizens escort into the city from which they have come to meet him" (1986, notes on 1 Thessalonians 4:13-18). Another key question to address is "Where will Christ be?" since we are told by Paul that we will "always be with the Lord" after meeting Him. An Old Testament prophet answers: "Behold, the day of the LORD is coming…and in that day His feet will stand on the Mount of Olives" (Zechariah 14:1,4). Christ will not be in heaven after the Second Coming, but will be on the earth-and so will the resurrected saints. Christians are resurrected or changed to spirit at the last trump when Christ returns and meet Him in the air as an escort of honor as He returns to rule the earth. WNP |
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