FAQs

The following are the most frequently asked questions and our responses. Please review the website for additional information, and/or feel free to contact us if you have any additional questions.

What is the Rapture?

Many Christians believe that either before or during the Great Tribulation, and particularly prior to the time that the bowls of God’s wrath are poured out on the Earth, as described in Revelation 16, Jesus Christ will come and gather to Himself all those who believe in Him, including those that have already died. This event has been described as the Rapture. Belief in the Rapture is based on a number of passages in the Bible, most notably 1 Thessalonians 4:16-17, wherein it is written that “... the Lord Himself will descend from heaven with a shout, with the archangel's voice, and with the trumpet of God, and the dead in Christ will rise first. Then we who are still alive will be caught up together with them in the clouds to meet the Lord in the air; and so we will always be with the Lord.” Please check our Scriptural Support for a Pre-Tribulation Rapture post to learn more.

What is the Great Tribulation?

The Bible makes clear, such as in Isaiah 24:1-13 & 19-20, and later detailed in Revelation 6, 8, 9, 11 & 16 that God has a plan at some future time to judge and desolate the Earth. Many refer to this period as the Great Tribulation period. Regarding that time Jesus said, “[f]or then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will again” (Matthew 24:21). It is this very statement of Jesus from which we get the term “Great Tribulation.” Please check our blog entry regarding the Great Tribulation and the Day of the Lord at our Resources Page to learn more.

When will the Rapture occur?

The Bible does not give a specific date or time for the Rapture, but it does give some signs that indicate that the Rapture is near. For example, Jesus said: "And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come" (suggesting that the end will come AFTER the Gospel has been preached in the whole world) (Matthew 24:14). Thus, by examining whether the Gospel has been preached to the whole world, we can know if we are close to the time of the end--which is when the Rapture will occur. See the Signs of the Last Days post for more detail regarding the prophesied events that occur during the end times.

There are a couple of passages of Scripture, in this regard, documenting a notable statement of Jesus: “But about that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone” (Matthew 24:36; Mark 13:32). However, the use of “that day” in Scripture typically refers to the day of wrath, a day of trouble and distress, a day of destruction and desolation (see Zephaniah 1:14-18, Isaiah 13:9-11, Acts 2:20, 1 Thessalonians 5:2, 2 Peter 3:10). Further, the context is very clear that Jesus was responding to the disciples' specific question regarding Jesus' millennial reign, so Jesus was talking about His Second Coming and the "Day of the Lord" as opposed to the Rapture. Yet, as noted above, we can always look for the Signs of the Last Days as indicating the approaching Day of the Lord, because many consider the Rapture to precede the time of the Great Tribulation. Please check our Scriptural Support for a Pre-Tribulation Rapture post to learn more. Further Jesus told us to be on the alert: “Be on guard! Be alert! You do not know when that time will come" (Mark 13:33). Thus, Jesus encourages to be ready and watchful.

It is also notable, in this regard, that the Magi compared the signs in the heavens to the prophecy of Scripture to determine that Jesus had arrived in Israel (see Matthew 2:1-12). Their reward was that they actually found and were able to give gifts to Jesus (Matthew 2:11). Thus, like the Magi, we can look at the prophetic signs and see if we can better understand the time at which we will be able to see Jesus in the Rapture.

What does the rebuilding of a third temple in Israel have to do with Bible prophecy?

The Old Testament prophet, Daniel, recorded that, while he was praying for the people of Israel and Judah and the City of Jerusalem, the angel, Gabriel, who Daniel had seen in an earlier vision, re-appeared to him to tell him that Gabriel was commanded to give Daniel special insight (see Daniel 9:1-23). The sum of the prophecy is provided in verses 24-27:

“Seventy weeks have been decreed for your people and your holy city, to finish the wrongdoing, to make an end of sin, to make atonement for guilt, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy Place. So you are to know and understand that from the issuing of a decree to restore and rebuild Jerusalem, until Messiah the Prince, there will be seven weeks and sixty-two weeks; it will be built again, with streets and moat, even in times of distress. Then after the sixty-two weeks, the Messiah will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined. And he will confirm a covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come the one who makes desolate, until a complete destruction, one that is decreed, gushes forth on the one who makes desolate.”

From Gabriel’s declaration, we apprehend the following:

1. 70 periods of 7 years each—for a total of 490 years have been specifically decreed by God for the people of Israel and Judah and for the City of Jerusalem.

2. An initial period constituting 69 periods of 7 years, for a total of 483 years, would elapse “from the issuing of a decree to restore and rebuild Jerusalem, until Messiah the Prince ….”

3. After the initial 483-year period, “the Messiah will be cut off and have nothing” and a group of people “will destroy the city and the sanctuary.”

4. Someone (who we understand to be “the prince who is to come," i.e., the antichrist) "will confirm a covenant with the many” (who we understand to be the people of Israel and Judah) for 1 period of 7 (i.e., years), but halfway into the 7-year period, he will “put a stop to the sacrifice and grain offering” and desolate or desecrate the temple—which will impose severe judgment on him. (See a parallel in the actions of the Babylonian King Belshazzar in Daniel 5.)

Studying the Daniel 9:24-27 prophecy, particularly in relation to historical events and other Bible prophecies, Bible students and scholars have since determined and considered the following:

A. From the issuance of the decree to restore and rebuild Jerusalem until Jesus’ triumphal entry into Jerusalem (one week before he died on the cross), exactly 173,880 days (or 483 prophetic, i.e., 360-day years) elapsed (consistent with the timeline noted in the Daniel 9:24-27 prophecy).

B. Of course, after Jesus’ triumphal entry into Jerusalem, he was nailed to and died on a cross and was buried, resurrected and ascended into heaven (i.e., such that Messiah was “cut off” and had nothing--consistent with the Daniel 9:24-27 prophecy). Thus, this initial period of 483 years pertaining to the people of Israel and Judah, and the City of Jerusalem has been fulfilled.

C. In Matthew 24:15 and 21, Jesus warned his disciples about the future abomination of the temple: “… when you see the abomination of desolation which was spoken of through Daniel the prophet, standing in the holy place—let the reader understand—then those who are in Judea must flee to the mountains … For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will again.” We understand the “holy place” to be a portion of the temple.

D. In 2 Thessalonians 2:3-4, the Apostle Paul provides a further warning-laden description about the coming evil antichrist: “man of lawlessness …, the son of destruction, who opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God.” Here again, Paul observes that the “son of destruction” will desecrate the temple, “displaying himself as being God.”

Thus, from the collection of these Scriptures and historical events, we see that the evil person to come (i.e., the antichrist) will defile and desecrate the temple. In order for the antichrist to do such, the temple must be in place. From this consideration, we develop the understanding that a third temple will be rebuilt by the people of Israel, and its rebuilding may, in fact, be a part of a covenant between the antichrist and the people of Israel.

See the 37 Facts about the Coming Antichrist post for more information. See also “Calculations and Considerations Regarding the Prophecy Given to Daniel by Gabriel” for a more extensive analysis of the calculations.

How will the Gospel change during the Tribulation?

The Gospel Now

Presently, by believing in Jesus Christ, and what He has done, people can be forgiven of their sins and inherit eternal life with God; this is salvation, and we receive it by grace through faith (Ephesians 2:8-9). In this regard, Jesus said that “God loved the world in this way: He gave His One and Only Son, so that everyone who believes in Him will not perish but have eternal life. For God did not send His Son into the world that He might judge the world, but that the world might be saved through Him. Anyone who believes in Him is not judged, but anyone who does not believe is already judged, because he has not believed in the name of the One and Only Son of God” (John 3:16-18). It is also written that “if you confess with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised Him from the dead, you will be saved. With the heart one believes, resulting in righteousness, and with the mouth one confesses, resulting in salvation” (Romans 10:9-10).

The Gospel During the Tribulation

As noted above, a period of great tribulation is coming. Regarding that time Jesus said, “[f]or then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will again” (Matthew 24:21).

Endurance

The Bible indicates that during this Great Tribulation period, additional requirements must be added to a person’s faith in order to obtain salvation. Indeed, Jesus said, “[b]ut the one who endures to the end is the one who will be saved. This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come” (Matthew 24:13-14).

Rejection of the Mark of the Beast and Refusal to Worship the Antichrist

The endurance described by Jesus is further explained by reference to detail provided in the prophetic book of Revelation wherein John writes, “[t]hen another angel, a third one, followed them, saying with a loud voice, ‘If anyone worships the beast and his image, and receives a mark on his forehead or on his hand, he also will drink of the wine of the wrath of God, which is mixed in full strength in the cup of His anger; and he will be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb’” (Revelation 14:9-10). From this passage in Revelation, we know that during the Great Tribulation period, a person must, in addition to faith in Jesus, (a) refuse to worship the antichrist beast or his image, and (b) reject the mark of the antichrist kingdom (also known as the “mark of the beast”) that is mandated to be affixed to the right hand or forehead of all persons. The mark of the beast appears to be some form of identification with the religious, economic and/or social system promoted by the antichrist.

Consequences for Rejection of the Mark of the Beast and Refusal to Worship the Antichrist

The rejection of the mark of the beast will indeed constitute endurance, because the proposed mark will be required to participate in commerce. As Revelation 13:16-18 indicates, the antichrist administration will cause “all, the small and the great, the rich and the poor, and the free and the slaves, to be given a mark on their right hands or on their foreheads, and he decrees that no one will be able to buy or to sell, except the one who has the mark, either the name of the beast or the number of his name. Here is wisdom. Let him who has understanding calculate the number of the beast, for the number is that of a man; and his number is six hundred and sixty-six.” (See also Revelation 14:9-11, 15:2, 16:2, 20:4; Revelation 9:4.) Therefore, people who desire to be saved and inherit the Kingdom of God during the time of the Great Tribulation will, if they reject the mark and refuse to worship the antichrist and his kingdom, be unable to purchase food and water, to travel, to have a bank account, and otherwise engage in many of the simple activities of life that are needed to live. Moreover, these saints will be hunted down by the antichrist for their insolence against his kingdom, and they will be imprisoned and martyred. As John writes about the antichrist in this regard: “It was also given to him to make war with the saints and to overcome them, and authority was given to him over every tribe, people, language, and nation. All who live on the earth will worship him, everyone whose name has not been written since the foundation of the world in the book of life of the Lamb who has been slaughtered. If anyone has an ear, let him hear. If anyone is destined for captivity, to captivity he goes; if anyone kills with the sword, with the sword he must be killed. Here is the perseverance and the faith of the saints” (Revelation 13:7-10).

Thus, the Gospel will change significantly during the period of the Great Tribulation, and we want to help get the message of salvation out to the world.

See our Letter to the Saints of the Time of the Great Tribulation on our Resources page to learn more.

Is the United States significant in Bible prophecy?

Possibly. It is certainly not involved as an ally or adversary of the antichrist’s kingdom in its final battles. Perhaps the most telling indication as to this consideration is the fact that Daniel 11:36-45 details the military activities of the coming antichrist (see the 37 Facts Regarding the Coming Antichrist post for more information), and the details suggest that he conducts battles in the Middle East around Israel, and his opponents are nations to the North (perhaps including Turkey or Russia), nations from the East (perhaps including China) with Jordan specifically listed as escaping conquest by the antichrist and nations from the South (specifically including Egypt, Libya and Ethiopia). The absence of any military involvement by nations from the West (i.e., likely including the United States) suggests that the United States may no longer exist at that time. Notably in this regard, as the 4th Seal is broken, 1/4 of the Earth’s inhabitants are killed by war, famine, plague and animal attacks; in addition, at the sounding of the 6th Trumpet, 1/3 of mankind is destroyed; of course, many people will also perish as a consequence of the remaining seals being broken, trumpets being sounded and bowls of wrath being poured out. (See The Great Tribulation and the Day of the Lord post for more information.) Assuming that the United States is even a nation at the time of the Great Tribulation, a significant portion of the population of the United States could be a victim of these judgments—rendering the nation relatively insignificant relative to the antichrist’s kingdom.

Another interesting possibility in this regard has been proposed by a number of scholars, particularly including Dr. Stephen Anderson in his recent article: The case for identifying Babylon the Great with the United States of America. Dr. Anderson suggests, quite convincingly, that the United States may well be the mystery identified as Babylon in Revelation 14:8-9 and 17:1-19:4. If such were true, then the attack by the antichrist kingdom against Babylon, as recorded in Revelation 17:16-18, would explain why the antichrist kingdom faces no particular trials from any nations to the West.

It is fair to say that for people living during the time of the Great Tribulation, national identity will not likely be the greatest concern. People will be struggling to survive during that time. (See The Great Tribulation and the Day of the Lord post for more information.)

Do the heavenly saints return with Jesus to earth in His Second Coming?

It does not appear the heavenly saints return to earth with Jesus at His Second Coming. The Second Coming of Christ is described in Revelation 19:11-21. The persons noted to be with Christ are referred to as the “armies which are in heaven” (Revelation 19:14) and “His army” (Revelation 19:19). In Matthew 25:31, Jesus mentioned that he returns along with “all the angels with Him …” (Matthew 25:31; see also Matthew 16:27, Mark 8:38 and 2 Thessalonians 1:7-8); presumably these are the same “holy ones” referred to in 1 Thessalonians 3:13 and Jude 14 (see, e.g., Daniel 7:10, where angels are portrayed in certain instances as executing divine judgment for God) (see also 2 Kings 19:35, where one angel slays 185,000 Assyrians). Some object to this interpretation, noting that in Matthew 19:28, Jesus promised His disciples that they would be sitting on 12 thrones judging the 12 tribes of Israel. However, the disciples are likely those that rule with Jesus in and from heaven on 12 of the 24 thrones as seen by John in heaven as recorded in Revelation 4:4 and Revelation 11:16. Others might object, arguing that in Revelation 3:21 Jesus promises that overcomers will sit on a throne with Christ; however, these overcomers might be only those who overcome the pressure to submit to the antichrist—to the point of death (as distinct from those who die from other means during the tribulation period) and are distinctly noted in Revelation 6:9-11and Revelation 20:4-6. Some object that the armies are arrayed in white linen, which is also worn by saints in heaven (Revelation 6:11, Revelation 7:9, 13); however, angels are also depicted in white (e.g., Matt 28:3, John 20:12).

It rather appears that the heavenly saints may remain in heaven or be placed from heaven (where John, who may represent raptured saints, sees many other saints per Revelation 7:9-17) into the New Jerusalem that descends from heaven following the elimination of the old heaven and the old earth and the revelation of the new heaven and the new earth (Revelation 21:1). Notably, in Revelation 21:2 John sees the New Jerusalem come out of heaven from God, and John is invited to see the “bride, the wife of the Lamb” in the New Jerusalem (Revelation 21:9-26).

How can we reconcile Revelation 7:9-17 which suggests that people in heaven came out of the tribulation with Revelation 20:4-6 which suggests that saints who died in the tribulation will be resurrected after the Second Coming of Jesus and reign with Him for 1,000 years?

Explanation 1: The Revelation 7:9-17 multitude constitutes deceased saints in Paradise—awaiting their resurrection. This idea suggests that the Revelation 7:9-17 multitude of tribulation saints, including believers saved during the tribulation period, many of whom were martyred for their faith, are disembodied souls or spirits, experiencing comfort, worship, and God's provision (vv. 15-17) and who are given white robes (Revelation 7:9, 13), similar to the souls of earlier martyrs seen under the altar in Revelation 6:9-11, who are given white robes (Revelation 6:11) and told to wait.

In contrast to the multitude described in Revelation 7:9-17, Revelation 20:4-6 describes the "first resurrection," where these same martyred saints—those who did not worship the beast or receive its mark—"came to life and reigned with Christ for a thousand years" (v. 4). This refers to the bodily resurrection and glorification of believers at or after Christ's Second Coming, enabling them to participate in the millennial reign in their resurrected, physical forms. The key to reconciliation of the passages lies in the timing and nature of these events: Revelation is not strictly chronological but includes parenthetical visions. The heavenly scene in chapter 7 is an interlude providing a glimpse of the saints' souls in Paradise during the ongoing tribulation, awaiting their full resurrection later. This aligns with broader biblical teaching, where souls of the faithful enter God's presence immediately upon death (e.g., Luke 23:43; 2 Corinthians 5:8; Philippians 1:23), but the resurrection of the body occurs at a future eschatological event (e.g., 1 Corinthians 15:51-54; 1 Thessalonians 4:16-17).

Explanation 2: The 2 groups represent saints who suffered different causes of death. This idea suggests that the Revelation 7:9-17 multitude in heaven represents those who died in a judgment (i.e., as a consequence of the wrath) of God while the Revelation 20:4-6 saints who are resurrected represent those who died at the hands of men who were enforcing the regime of the antichrist (Revelation 13:7, 15). For those who died at the hands of men under the direction of the antichrist (Revelation 13:7, 15), it makes sense that these saints are given a special opportunity to reign with Jesus over the very people that were responsible for their death.
This concept aligns with the ideas that (a) the Revelation 20:4-6 saints constitute a separate group of souls seen under the altar in Revelation 6:9-11, which is distinct from the Revelation 7:9-17 multitude, (b) the righteous are involved in the executing of judgment on the nations (Psalm 149:6-9), (c) a special blessing, noted by Jesus in Matthew 5:10-12, is accorded for those who are persecuted for the sake of righteousness, (d) the Revelation 20:4-6 group makes no mention of the resurrection of other persons who were not martyred, (e) the Revelation 7:9-17 multitude is seen standing before the throne and the Lamb, whereas the Revelation 6:9-11 souls are seen underneath the altar, (f) the Revelation 6:9-11 group is seen as souls whereas the Revelation 7:9-17 multitude is not distinctly described as being seen as souls, and (g) the Revelation 6:9-11 group is crying out “How long, O Lord …,” whereas the Revelation 7:9-17 multitude is crying out the praise that “Salvation belongs to our God who sits on the throne and to the Lamb.”

A question arises, however, as to whether this concept sufficiently aligns with the promise of Revelation 3:21 that overcomers will sit on a throne with Christ—although it may, indeed, be that “overcomers” are persons who held their convictions to the point of death as opposed to those who simply died (i.e., such as a consequence of a particular judgment of God) without having taken the mark of the antichrist in the Tribulation. Further in this regard, in Matthew 19:28, Jesus promised His disciples that they would be sitting on 12 thrones judging the 12 tribes of Israel—presumably during the millennial reign of Christ (which would be along with the martyrs); however, the disciples could actually be ½ of the persons who are reigning with Christ in heaven as seen by John in Revelation 4:4 and Revelation 11:16.

Our view: We lean towards Explanation 2, but we recognize that the matter is not fully and sufficiently detailed to provide assurance of our position.

Who are included in the first resurrection and the second resurrection?

First resurrection: appears to include definitively the tribulation saints who were martyred (Revelation 20:4-6), and may also include saints who died between the time of Jesus’ ascension and the rapture who are called “the dead in Christ” (1 Thessalonians 4:16 and 1 Corinthians 15:51-52) such that the raptured saints are deemed to be resurrected in the rapture as part of the “first resurrection.” In addition, it might include the Revelation 7:9-17 multitude (assuming that they had not already been resurrected or that they were not otherwise required to be resurrected or perhaps assuming that this group was separately raptured in a second rapture as part of the “dead in Christ”). In addition, many consider those who were alive and raptured to have been resurrected (and perhaps they in effect die in the rapture experience) or are not otherwise required to see death—like Enoch and Elijah.

Second resurrection: appears to include the unsaved (whose names are not found written in the Lamb’s Book of Life) who died from the foundation of the world until the end of the millennial reign of Christ—who are judged at the Great White Throne judgment (Revelation 20:5, 11-15).

Notably, there may not be a requirement that people must both die and be resurrected—such as during the millennial reign of Christ. Presumably, righteous saints who are not deceived by Satan in the final rebellion at the end of the millennial reign of Christ (Revelation 20:7-10) will neither die nor be resurrected.

What are the arguments favoring and opposing the idea that the “last trump” of 1 Corinthians 15:52 and the “trump of God” of 1 Thessalonians 4:16 equate to the final trumpet sounding at the Yom Teruah (Rosh Hashana or Feast of Trumpets) festival?

Arguments in favor: Proponents of this view hold that—

God is pattern-appreciative, and Jesus fulfilled the (Leviticus 23) spring feasts in his death, burial, resurrection and sending of the Holy Spirit, suggesting that the (Leviticus 23) fall feasts like Yom Teruah point to future events that will also be fulfilled by Jesus.
Since Jesus appears to have fulfilled the spring feasts chronologically (Passover, Unleavened Bread, Firstfruits, Pentecost), then proceeding in order, the next feast for Jesus to fulfill is the Trumpets, which of course involves trumpets, which is an amazing link to the trumpets noted in the key rapture verses.
The phrase "last trump" is a known rabbinic term for the final, prolonged shofar blast (called tekiah gedolah) during the Feast of Trumpets, where up to 100 blasts occur, with the last one holding special significance.
Yom Teruah is biblically a "day of blowing trumpets" (Numbers 29:1) and thematically tied to resurrection, awakening the dead, and a new beginning (Rosh Hashanah means "head of the year"). This mirrors the rapture's description as a "day of awakening blast," where the dead rise and believers are caught up, aligning with Isaiah 27:13's great trumpet gathering the exiles and Malachi 3:16-18's remembrance of the faithful before judgment.
Early Church Fathers like Clement of Alexandria and Ambrose of Milan allegorized the feast as foreshadowing the "last trumpet of God" for resurrection and return.

Arguments in opposition: Opponents of this view hold that—

No explicit New Testament link exists between the 1 Corinthians 15:52 and1 Thessalonians 4:16 trumpets and Yom Teruah; interpretations equating them are speculative, as Paul's focus is on resurrection hope without referencing Levitical feasts; if Paul recognized the link to the Levitical feasts, he certainly would have more explicitly described it.
The connection asserted by the proponents is inferred from Jewish traditions that postdate Paul's writing. For instance, the rabbinic tradition of 100 shofar blasts with a "last trump" (tekiah gedolah) developed in the post-Pauline era (documented in Mishnah around AD 200-300), so Paul likely did not reference the concept in when he wrote 1 Corinthians 15:52; his phrasing, rather, draws from general trumpet or Jewish trumpet symbolism or Old Testament uses (e.g., Exodus 19:16-19 at Sinai, where a divine trumpet sound accompanied God's presence).
The phrase "no man knows the day or hour" as a Yom Teruah reference is also undocumented in ancient sources, potentially a modern Christian invention.
Tying the rapture to a specific feast day like Yom Teruah contradicts the teaching that Christ could return at any moment (imminence), as it implies He can only come on Tishrei 1-2. This could make the event predictable, opposing passages like Matthew 24:44 ("in an hour that you do not expect"—although this passage more properly refers to the Second Coming of Christ).
Tying the rapture to the Yom Teruah feast also always suggests a “day of great disappointment” each Tishrei 3, when Jesus does not rapture the church on Tishrei 1-2—suggesting that the church must wait an entire year to begin hoping again for the rapture.
Even with calendar uncertainties, many believers aware of the feasts would anticipate it, diminishing the surprise element.
The trumpets of Yom Teruah are human-blown shofars, often by rabbis in a liturgical context, whereas the "trump of God" appears to be a divine, sovereign call directly from God or an archangel at the specific direction of God, not reliant on human tradition or festival observance. This divine nature makes it incompatible with the earthly, ceremonial blasts associated with the feast.
The "last trump" can also properly be interpreted as a military signal, drawing from Roman or biblical practices where trumpets issued commands for assembly, movement, or the end of a watch (e.g., Numbers 10:1-10, where silver trumpets summoned Israel to break camp) (see also 1 Corinthians 14:8; Jeremiah 4:19; Judges 7:20; Ezekiel 33:3-6; and perhaps most likely of all—Joel 2:1, announcing that “Day of the Lord” is coming and perhaps collaterally announcing that the rapture has occurred). In this view, it represents Christ's final command to gather and relocate the Church from earth to heaven, like a "rallying call" at the end of the Church age, rather than a series of festive shofar blasts. This metaphor fits Paul's Corinthian audience, familiar with military imagery, and emphasizes a singular, instantaneous event without the multiple blasts associated with Yom Teruah.
Numbers 10:10 also indicates that trumpets are blown on days of “gladness” or “joyous occasions” that are in addition to the appointed feasts.
Unlike the celebratory or memorial purposes of Yom Teruah trumpets, this trumpet functions as a divine directive for resurrection and transformation "in the twinkling of an eye," akin to a commander's final order, not tied to a Jewish calendar event.
Even assuming that Jesus will fulfill the fall feasts in the future—and even chronologically, there is nothing to suggest that He would not fulfill such feasts upon His Second Coming, after the rapture. For instance, the Isaiah 27:13 trumpet blast appears to be a late tribulation period or Second Coming of Christ announcement that could also tie to Yom Teruah.
With regard to the feasts, gentiles are expressly anticipated to become involved with only 2: Sukkot (Feast of Tabernacles) (Zechariah 14:16-19) and Pesach (Passover) (Exodus 12:48-49), so it doesn’t necessarily hold that there is an express connection between the church (which includes both Jews and gentiles) and the Feast of Trumpets.

Our view: While we appreciate the connections noted by proponents of the view, we consider the arguments in opposition to be the most persuasive.

Important Considerations: When we try to understand when the rapture might occur, we need to be mindful of and try to harmonize (a) Jesus’ caution in Acts 1:7 that “It is not for you to know periods of time or appointed times which the Father has set by His own authority” (and we note that unlike the caution that Jesus presented in Matthew 24:36, which relates only to Jesus’ Second Coming, the caution in Acts 1:7 fairly encompasses the rapture) (and we have to further note, too, that "you" here may refer only to the saints gathered at that time who had the special mission of launching the Church) and (b) the need to wait for and love His appearing (Titus 2:13 & 2 Timothy 4:8).

Did John Nelson Darby Invent the Pre-tribulation Rapture in the 1830's?

The claim that the pre-tribulation rapture was a novel invention of John Nelson Darby in the 1830s is a common critique, often used to challenge its legitimacy by suggesting it lacks historical precedent in early Christianity. However, while Darby systematized and popularized the doctrine within dispensationalism, evidence from early church fathers, including Irenaeus, and other historical sources suggests that elements of a pre-tribulation rapture—or at least a belief in a rapture-like event distinct from the Second Coming—were present in early Christian thought, though not fully articulated in the modern dispensational form. Below, I’ll address the critique, examine relevant early writings (focusing on Irenaeus and others), and provide a balanced response.

Understanding the Pre-Tribulation Rapture

The pre-tribulation rapture is the belief that believers will be taken up (raptured) to meet Christ in the air (1 Thessalonians 4:17) before the seven-year Tribulation described in Daniel 9:27 and Revelation 6–19. This contrasts with mid-tribulation, post-tribulation, or pre-wrath views, which place the rapture during or after the Tribulation, coinciding with or near Christ’s visible return. Dispensationalists, following Darby, argue this event is distinct from the Second Coming, sparing believers from the Tribulation’s judgments.

The Critique: Darby’s Invention?

Critics, such as Dave MacPherson (author of The Incredible Cover-Up), argue that the pre-tribulation rapture originated with Darby, a Plymouth Brethren leader, around 1830, influenced by figures like Margaret Macdonald, a Scottish woman whose 1830 vision allegedly described a pre-tribulation “catching away.” They claim:

No clear pre-tribulation rapture teaching exists in early church writings.
Darby’s dispensationalism (dividing history into distinct periods) introduced the idea to separate the rapture from the Second Coming.
The doctrine gained traction only in the 19th century, especially through the Scofield Reference Bible (1909).

While Darby undeniably formalized the doctrine, the critique overstates the case by dismissing earlier hints of similar beliefs, as seen in the writings of early church fathers like Irenaeus and others.

Early Church Evidence: Irenaeus and Others

To evaluate the claim, let’s examine key early Christian writings, focusing on Irenaeus (c. 130–202 AD) and other theologians, to see if they support a rapture-like event before a period of tribulation.

1. Irenaeus (Against Heresies, c. 180 AD)

Irenaeus, a second-century bishop of Lyons and disciple of Polycarp (who studied under the Apostle John), wrote extensively on eschatology in Against Heresies, Book V. Critics and defenders of the pre-tribulation rapture cite him, but his views require careful parsing.

Relevant Passage (Against Heresies, V.29.1):

“And therefore, when in the end the Church shall be suddenly caught up from this, it is said, ‘There shall be tribulation such as has not been since the beginning, neither shall be.’ [Matthew 24:21] For this is the last contest of the righteous, in which, when they overcome, they are crowned with incorruption.”
- Analysis:
  - “Caught up”: Irenaeus uses the term rapta (Latin for “caught up”), echoing the Greek harpazo in 1 Thessalonians 4:17, the basis for the rapture doctrine. This suggests a sudden removal of the Church before a period of unprecedented tribulation.
  - Timing: The phrase “when in the end the Church shall be suddenly caught up” implies the Church’s removal before the tribulation described in Matthew 24:21, which aligns with the Great Tribulation in Revelation. This supports a pre-tribulation view, as the Church avoids the “last contest.”
  - Context: Irenaeus discusses the Antichrist’s rise and the Tribulation (V.25–30), placing the Church’s “catching up” before these events, though he doesn’t detail a seven-year timeline or a separate Second Coming as Darby does.
- Implication: Irenaeus appears to describe a rapture-like event distinct from Christ’s final return, suggesting the Church escapes the worst of the end-times judgments. However, his language lacks the precision of modern dispensationalism (e.g., no clear seven-year Tribulation or two-stage return).
Counterpoint: Critics argue Irenaeus’ “caught up” could refer to a post-tribulation rapture, as he later describes believers enduring persecution (V.28.2). However, his sequencing—Church removal before the Tribulation’s peak—leans closer to pre-tribulationism than post-tribulationism.

2. Other Early Church Fathers

While Irenaeus is the most cited, other early writers provide partial support for a rapture-like concept, though not always explicitly pre-tribulational:

The Shepherd of Hermas (c. 140–150 AD):
- In Vision 4, Hermas describes escaping a great tribulation (symbolized by a beast), interpreted by some as the Church being spared end-times wrath. However, the text is allegorical and doesn’t clearly distinguish a rapture event.
- Implication: Suggests divine protection from tribulation but lacks explicit “catching up” language.
Cyprian of Carthage (c. 250 AD, Treatises 21):
- Cyprian writes of believers being “withdrawn” from the world’s wrath to meet Christ, citing 1 Thessalonians 4:17. He contrasts this with the fate of the ungodly during tribulation.
- Implication: Hints at a removal before severe tribulation, though not systematized as pre-tribulation rapture.
Victorinus of Pettau (c. 270 AD, Commentary on the Apocalypse):
- In his commentary on Revelation 6:14, Victorinus suggests the Church is “taken away” before the full judgments of Revelation unfold, aligning with a pre-tribulation escape.
- Implication: Supports a rapture-like event before the worst tribulations, though his timeline is less clear.
Pseudo-Ephraem (c. 4th–6th century, Sermon on the Last Times):
- This later text (attributed to Ephraem the Syrian but likely apocryphal) states: “All the saints and elect of God are gathered together before the tribulation, which is to come, and are taken to the Lord, in order that they may not see at any time the confusion which overwhelms the world because of our sins.”
- Implication: Explicitly describes a pre-tribulation gathering of believers, though its late date (post-Irenaeus) weakens its weight as early evidence.

3. Later Pre-Darby Sources

Morgan Edwards (1788): A Baptist pastor in America wrote about a rapture 3.5 years before Christ’s return, separating it from the Second Coming. This predates Darby and aligns with pre-tribulationism, though Edwards’ work was obscure.
Margaret Macdonald (1830): Her vision, cited by critics as Darby’s inspiration, describes believers taken before a fiery trial. However, her text is ambiguous, and Darby claimed his views developed independently from scripture study.

Response to the Critique

The claim that Darby invented the pre-tribulation rapture oversimplifies the historical record. While Darby systematized the doctrine within dispensationalism, early church fathers like Irenaeus provide evidence of a rapture-like belief—believers being “caught up” before a period of tribulation—though not in the detailed, dispensational framework Darby articulated. Key points to address critics:

Irenaeus’ Testimony: His Against Heresies (V.29.1) explicitly describes the Church being “suddenly caught up” before the Tribulation, undermining the claim of no early precedent. While he doesn’t outline a seven-year Tribulation or two-stage return, his language aligns more with pre-tribulationism than post-tribulationism.
Other Early Hints: Cyprian, Victorinus, and Pseudo-Ephraem suggest divine removal or protection before tribulation, indicating the concept wasn’t wholly absent. However, these texts lack the clarity of modern doctrine, and post-tribulation views were also common (e.g., Tertullian, On the Resurrection of the Flesh).
Darby’s Contribution: Darby’s innovation was not the rapture itself (rooted in 1 Thessalonians 4:17) but its placement within a dispensational framework, separating Israel and the Church and emphasizing a secret rapture before a literal seven-year Tribulation. His work built on existing ideas, not invented them ex nihilo.
Scriptural Basis: Pre-tribulationists argue from scriptures like 1 Thessalonians 5:9 (“God has not appointed us to wrath”) and Revelation 3:10 (“I will keep you from the hour of trial”). We provide comprehensive and significantly original scriptural supports for a pre-tribulation rapture here.
Historical Gaps: The relative silence on a clear pre-tribulation rapture between the early church and Darby may reflect theological focus on other issues (e.g., Christology, Trinity) or the loss of texts. Absence of evidence isn’t evidence of absence, especially given Irenaeus’ early witness.

Counterarguments from Critics

Post-Tribulation Dominance: Critics note that many early fathers (e.g., Justin Martyr, Tertullian) leaned toward a post-tribulation view, where believers endure persecution until Christ’s return (e.g., Tertullian, Against Marcion 3.23).
Darby’s Context: The 19th-century rise of dispensationalism, with its emphasis on Israel’s restoration, shaped Darby’s view, which critics see as a reaction to contemporary events (e.g., Zionist stirrings) rather than ancient tradition.
Macdonald’s Vision: Some argue Darby drew from Macdonald’s 1830 vision, but Darby’s writings (e.g., Prophetic No. 1, 1829) show he developed his views earlier, and Macdonald’s vision is too vague to claim direct influence.

Conclusion

The pre-tribulation rapture was not a pure invention of John Nelson Darby. Irenaeus (Against Heresies V.29.1) and others (Cyprian, Victorinus, Pseudo-Ephraem) provide early evidence of a belief in the Church’s removal before tribulation, though not with Darby’s dispensational precision. Darby’s role was to formalize and popularize the doctrine, integrating it with a systematic eschatology. In this regard, we believe the overwhelming weight of authority to support the pre-tribulation rapture.