It is not easy to disagree
with good and great men. However, as they appear on each
side of this question, it is impossible to entertain a
conviction and not oppose those who are of a contrary
mind. The disagreement now under discussion is not
between orthodox and heterdox men; it is within the
fellowship of those who have most in common and who need
the support and encouragement of each other’s confidence.
Others
avoid private investigation of subjects considered not
readily understandable. The experience of James H.
Brookes, noted Bible student of a past generation, is a
case in point:
It was Dr. Brookes’ habit to
read the Bible through in course, but he stopped
habitually at the end of Jude and turned back to Genesis,
accounting that The Revelation was not understandable and
hence not worth reading. One day he was convicted
that he was not dealing fairly with the Bible since The
Revelation is an integral part of it. He read on
into it and through it. That reading changed the
whole course of his life. Dr. Brookes found himself
possessed of a key to Bible truth; using it he became
known as one of our greatest Bible scholars and
expositors. More: he became surpassingly
helpful to others.
Even more,
through his study he became an ardent believer in the hope
of the imminent, pretribulational return of our Lord Jesus
Christ. Too few thus search the Scriptures for
themselves. The demands made upon our overly busy lives
make it easy, rather, to follow the sometimes undigested
opinions of a favorite teacher or author. While the
thinking of men may be a valued guide, if accompanied by a
sincere scholarship and godly understanding, final
authority must ultimately rest in the Word of God. May we
all be more like the Bereans, who “searched the scriptures
daily, whether those things were so” (Acts 17:10, 11).
After all
of the facts are in, there may yet be some disagreement as
to the time and manner of the rapture – but this should
not be permitted to deter evangelical unity on the reality
of that blessed hope. Believers need more emphasis upon
their common faith in the great verities of Christianity,
that they may be of one mind before an unbelieving world.
Nevertheless, any Bible problem which involves issues as
important as the unity of the body of Christ, the doctrine
of imminency, and the hope of the believer, has a right to
a thorough hearing. In the very nature of the case, three
of the four viewpoints involved cannot be in accord with
Bible truth. While all discussions which shed light on
the problem are highly in order, through it all the Bible
sustains but one program of prophecy.
It is the
firm conclusion of this present investigation that
pretribulationalism is highly defensible and has far more
to commend it than any of the three alternate viewpoints.
Even Cameron must admit that “it would be a blessed thing
if this view could be substantiated,”
and Reese himself recognizes that a pretribulational hope
is a “brighter and more comforting view” and that if the
Scriptures were with it, the case would be convincing.
The writer earnestly believes that his thesis has herein
been substantiated, and that it has been clearly
demonstrated from the Scriptures that the Church will
enter no part of the Tribulation. All of the major
arguments, objections, and Scriptures used by opposing
views have been dealt with, together with not a little by
way of detail. The writer is aware of the fact that there
are additional Scriptures, some less significant
objections, and even some arguments in favor of
pretribulationalism which have not been included in this
study, but a halt must be called somewhere. It is
believed that any additional inquiry into the details
involved will only serve to substantiate further the
conclusion of this present investigation that the rapture
of the Church is truly imminent and will be
pretribulational.
Pastors and teachers, and
others in positions of authority over the visible church
of Jesus Christ, are in particular exhorted to study these
issues for themselves, and being persuaded, to stand upon
this ground. The imminent return of Christ, preached –
not argumentatively, but from a heart which loves His
appearing – will provoke within the flock of God a
quickening interest in spiritual things, a new enthusiasm,
a desire to live and serve so as to be unashamed at His
coming.
It is not
possible to give an adequate summary of all the evidence
presented in favor of pretribulationalism in the preceding
chapters. It has been demonstrated that the Tribulation
period differs in its fundamental nature from any trials
and tribulations which may now be a normal ingredient of
Christian experience. The Church is expressly promised
deliverance from the wrath of God and from the hour of
trial which shall fall upon the dwellers of the earth.
Proof was offered that the Church is not Israel, and that
her eschatology cannot be built upon that which is clearly
predicated of Israel in the end time. Moreover, it was
seen that two different redeemed and witnessing bodies in
the Tribulation at the same time would involve God in a
serious dilemma and make void the cardinal doctrine of the
unity of the body of Christ. It was seen that the Day of
the Lord, viewed as a period rather than as a single day,
strengthens more than it weakens the pretribulational
position. Evidence was presented to prove that the
restrainer of II Thessalonians 2 is none other than the
Holy Spirit, to be removed with the Church prior to the
manifestation of the Man of Sin. Arguments against the
doctrine of imminency were dealt with, and the doctrine
substantiated by the Scriptures, the hope of the Early
Church, and the attestation of the Church Fathers.
Other
lines of evidence included an identification of the
twenty-four elders, and analyses of the seventh and the
last trumpets and of the time of the resurrection. The
rapture was distinguished from the revelation of Christ by
the presence of intervening events and by a score or more
of their leading characteristics. The ideas and claims of
some of the most prominent contenders for the three
alternate positions were discussed and objections noted.
Thus pretribulationalism has been defended and
substantiated by the cumulative force of positive
argument, by analysis of the Scriptures involved, and by a
portrayal of the weaknesses of all opposing systems.
It is
sincerely hoped that many who read these pages will be
confirmed in the truth of the imminent return of Jesus
Christ. There is abundant evidence that the last
generation of believers shall be kept from the hour
of trouble, not in response to human merit but because of
the limitless grace of God. While Christians stand fast
in this assurance, may others who know not this hope come
to share the joyful expectation of those at Thessalonica,
of whom Paul wrote:
For others are telling of
their own accord, concerning me, how gladly you received
me, and how you forsook your idols, and turning to the
service of God, the living and the true; and that now you
wait with eager longing for the return of His Son form the
heavens, even Jesus, whom He raised from the dead, our
deliverer from the coming vengeance.
(I Thess. 1:9, 10).
There is
practical value to such a hope. If Christ may momentarily
appear, how pointed John’s exhortation to godly living:
Abide in him; that, when he
shall appear, we may have confidence, and not be ashamed
before him at his coming (I John 2:28).
Our
citizenship is in heaven, and since Christ’s coming may be
soon, how vital it is to “look for the Saviour, the Lord
Jesus Christ” (Phil. 3:20). Yet this looking, this
waiting for the Redeemer, does not consist of idly “gazing
up into heaven” (Acts 1:11). God would not have us so
detached from the world that we lose our vision for
service. The second coming is not the sum total of
theology. There must be balance. Therefore, Christ
prayed not only that we might be with Him and behold His
glory (John 17:24), but that while in the world we should
be kept from evil, and go forth into the world that
through our words men might believe on Him (John 17:15,
18, 20).
To this
end have believers been commissioned “ambassadors for
Christ.” Our opportunity and privilege is to acquaint the
lost with the good news of His salvation, for it is little
gain for an unsaved man to hear of the second advent
before he has understood and appropriated the blessings of
the first advent. As ambassadors, we beseech men in
Christ’s stead to be reconciled to God (II Cor. 5:20).
May we keep before us the solemn responsibility of this
task, knowing full well that it may not be long before
Christ begins His work of judging the living and the
dead. For believers, there is the bright prospect of
rapture experience before the day of Tribulation wrath.
Ambassadors are called home before war is declared.
Even so shall we be called into His glorious presence.
The promise of Christ is,
“Surely, I come quickly.” May each heart respond
fervently, “Even so, come, Lord Jesus.” In this dark
night, let us look toward the morning. His coming is our
hope. Let us be among the number who “love his appearing”
(II Tim. 4:8).
