In fact, Jesus prays in John for believers not to be taken out of the world but to be kept from the evil one. Therefore, there is division among those who teach this idea of a rapture and a seven year tribulation period when these events will take place hence the question!
Something else to remember when thinking about this question is that not all Christians believe that these final seven years of Daniel await as discussed a bit in this post last week or that the Book of Revelation offers a timeline of specific events that come in the future see this past post on reading Revelation and the possibility of parallelism.
Thus, not all believe in a seven year tribulation that Christians could be removed from. In fact, a common view through the ages has been that the present time is this period of tribulation, with the Book of Revelation describing the challenges that the church will face throughout time rather than specific events. There will be an increase in evil at the end as Paul notes in places like 2 Timothy , but with no timeline on the length , with the return of Jesus happening after the man of lawlessness is revealed see 2 Thessalonians 2 , and the church will experience these things.
Therefore, there are many who say that Christians will remain until the end and experience the sufferings of the last times. Many of our brothers and sisters around the world regularly face suffering and persecution. While we may desire to be spared from great suffering in the future, we need to recognize that suffering is not antithetical to the Christian life, but rather part of the normal Christian life as we follow Christ in this world.
Since they are anything but synonymous, it quite logically means to maintain an existence outside. John is the only other passage in the NT where tereo ek occurs. This word combination does not occur in the Septuagint. It is assumed that whatever the phrase means here, it also means the same in Revelation Now if 1 John implies that believers are not in the power of the evil one, John could not possibly imply that they are in the power of Satan and needing protection.
Since John means to keep outside of the evil one, the parallel thought in Revelation is to keep the church outside of the hour of testing. Therefore, only a pretribulational rapture would fulfill the promise.
If Revelation means immunity or protection within as other positions insist, several contradictions result. Second, if it is argued that Revelation means total immunity, then of what worth is the promise in light of Revelation —11 and where martyrs abound? So the use of this particular word is not at all decisive. Second, remember that Christ is coming to a hostile people in general who will eventually fight against him at Armageddon. So, the pretribulational rapture best pictures the king rescuing, by rapture, His faithful followers who are trapped in a hostile world and who will later accompany Him when He returns to conquer His enemies and set up His Kingdom cf.
Paul exhorts believers in 1 Thessalonians to be alert and living godly in a Day of the Lord context just as Peter does in 2 Peter —15 where the Day of the Lord experience is clearly at the end of the millennium when the old heavens and earth will be destroyed and replaced with the new. These texts are not determining factors for any positions on the time of the rapture.
In fact, Matthew —42 teaches just the opposite. First, the historical illustration of Noah vv. Thus no, this passage does not teach about the rapture. Not at all. The Septuagint , LXX reference translates the Hebrew text of Jeremiah , Hebrew and English reference with the verb and preposition combination sozo apo in regard to Israel. They will actually be saved through the judgment and emerge out of it as the people of God over whom Christ will reign as promised to David 2 Sam.
However, that does not mean the church is invisible. There are at least two distinct appearances of the church in heaven.
First, the twenty-four elders in Revelation 4 — 5 symbolize the church. So, what rapture scenario best accounts for the church being in heaven in these texts at this time?
A pretribulational rapture. Take an introduction to Eschatology in an online, self-paced format. God frequently warned Israel in the OT of impending judgment, even though the generation who received the prophecy would not experience it. As mentioned in the previous answer to Question 2, both Paul 1 Thess. The same pattern was followed by John in Revelation. Second, the grammar of 1 Thessalonians argues against a close chronological sequence with 1 Thessalonians —18 by the use of peri de 18 times in the NT.
In all but four cases, an obvious change in time or topic is implied see Matt. This prepositional phrase is used by Paul 8 times. Every other Pauline use indicates a change in topic. This is consistent with his earlier use of peri de in this epistle cf. In 1 Thessalonians —18, Paul has answered the question concerning the experience of dead loved ones when the rapture comes.
But in and following, Paul shifts to the Day of the Lord and the subsequent judgment upon unbelievers. This is a totally different topic than the rapture and an event that will occur at a different time than the rapture. However, if peri de is to be explained, it is best interpreted as a major shift in thought within the broad topic of eschatology. Only a pretribulational rapture would account for this.
For example, there is the trumpet used for warning Jer. After looking at the texts in question, it appears that each trumpet is used for a purpose that is unique and different from the other three. The trumpet of Joel is a trumpet of warning that the Day of the Lord is near cf. The trumpet of Matthew is a trumpet call to assembly cf. The trumpet of Revelation is the seventh in a series of seven and is a trumpet that announces victory cf.
There is no compelling reason to equate the rapture trumpet with any of these other three trumpets. Therefore, these texts cannot be used to determine the time of the rapture. Like OT prophets cf. The apostle is plainly assuring the Thessalonians that there will certainly be a coming day of retribution for their persecutors. This text really has no bearing on determining the time of the rapture. While the language certainly refers to Christ, the context is of judgment, similar to Revelation — The context of the rapture is one of blessing for the saints.
Thus no, Revelation does not refer to a midtribulational rapture. Rather, katheudo refers to one who is not being watchful or alert. This view divides the body of Christ.
It is unthinkable that the unity of the body of Christ, so emphatically taught in the New Testament, could be severed. The Midtribulational Rapture View A second view is the Midtribulational Rapture View, which argues that the rapture will occur at the midpoint of the seven years of tribulation.
Like the pretribulationists, midtribulationists distinguish between the rapture and second coming and insist on a removal of the church to heaven prior to the time of the wrath of God. Among scholars espousing this position are G. Lang, Norman B. Harrison, J. Oliver Buswell, Jr. Grand Rapids: Zondervan Publishing House, , Adherents to the Midtribulational view rely on two so-called proofs.
First, both Daniel and the book of Revelation portray the last half of the 70th Week of Daniel as being a time of tribulation and terror, with the Antichrist ruling over the world from Jerusalem and the severest judgments poured out upon the earth cf.
Dan ; ; , 11; Rev ; , 14; Second, some significant event at the midpoint of the 70th Week has drastic consequences for this planet. This view teaches that the believer must endure the wrath of man but is exempt from the wrath of God.
It is impossible to espouse a midtribulational view of the rapture and hold to the concept of imminency. According to this view, the appearance of the Antichrist, his covenant with Israel, and the destruction caused by the four horsemen must occur before Christ can return. Therefore, the rapture cannot happen today.
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