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(Editor's Note: The following study concerning the rapture is similar to the four articles entitled "The Rapture and the Tribulation" published in Notes on Scriptural Messages, Issue Nos. 43, 49-50, and The Christian (Resumed), Issue No. 1, which appear in Volume 19 of the Collected Works.)
To understand Matthew 24 and 25, we need to understand the matter of the rapture first. The rapture is the most important matter before the end of the age. Regrettably, many people misunderstand it.
The word rapture is equivalent to the word "receive" in John 14:1-3. To be raptured is not to climb up by oneself. To be raptured is be received by the Lord up to the heavens. Therefore, rapture is a special term. He will come quickly, and when He comes, He will receive us.
Concerning the matter of the rapture, there are many different opinions among the believers: (1) Some say that all the saved ones will be raptured before the great tribulation. (2) Some say that all the saved ones must pass through the great tribulation. (3) Some say that part of the saved ones will be raptured before the tribulation and part will be caught up after the tribulation. With these three schools, each regards the others as heretical and cuts off fellowship with the others. This is a mistake.
In all these schools there are well-known persons. In the first school are Darby, Kelly (whose mind Spurgeon once said could encompass the universe), Torrey (who later changed to the post-tribulation school), Moody (who later changed to the second school), Brooks, James Gray, Gaebelein, Weiss, Scofield, etc.
The second school includes Müller (who first believed in pre-tribulation rapture), A. J. Gordon (of Boston), Simpson, Erdman, Moorehead, Henry Frost (of Canada), Chamberlain (a co-worker of Taylor), James Wright, Newton, etc.
In the third school are Hudson Taylor, Robert Chapman, Robert Govett (Spurgeon extolled the light of his writing as surpassing the previous century's, and said that in his writing there is gold), Pember, Panton (the "king of prophecy"), etc.
Although none of the three schools can ignore the others, only one school is right. Let us have an impartial attitude in studying this. Let us be the prosecutor, and not the lawyer.
A. The proponents say that in 1 Thessalonians 1:10 "the wrath which is coming" is the great tribulation. Since the verse says "delivers," it must therefore mean that the rapture is before the tribulation. Also, they say that 1 Thessalonians 5:9 tells us that God has not appointed us to wrath, and that wrath equals the great tribulation. To assume that the above evidence refers to the great tribulation is completely wrong. Why must wrath here be the wrath of the great tribulation? Even if we assume that the wrath here is a part of the great tribulation, there is still insufficient reason to believe that the wrath equals the tribulation. The great tribulation, on the one hand, is God's punishment and wrath upon the unbelievers; on the other hand, it is Satan's punishment and wrath upon the believers. Satan's attack on the believers causes them to come under great suffering, but this is not the believers suffering under God's wrath.
B. These say that in Jeremiah 30:6-7 "a time of distress for Jacob" indicates that the great tribulation is only for the Jews, not for the Gentiles or the church. Since the church is not Jewish, in the concept of these men, we will not pass through the great tribulation (Dan. 12:1).
If the whole Bible had only the above two references, the great tribulation would indeed be for the Jews. But we must look at other places in the Bible, for example, Revelation 3:10: "To try them who dwell on the earth." Because the prophecies of Jeremiah and Daniel were spoken to the Jews, there are the terms "Jacob" and "thy people," etc.
C. Revelation 4:1-4. The advocates of this school think that (1) Revelation 2 and 3 refer to today's church age, (2) Revelation 4:1 refers to the church, (3) the twenty-four elders in Revelation 4:4 signify the church's being raptured and glorified, and (4) Revelation 5 and 6 then go on to mention the beginning of the great tribulation.
But Revelation 4:1 does not address the whole church; it addresses only John when it says, "Come up here." This is an accomplished fact that occurred on the island of Patmos. Otherwise, Philip's being caught away in Acts 8:39 would indicate that he also was raptured.
As to the twenty-four elders being the glorified church, this is truly nonsensical because: (1) Twenty-four is not the number of the church, but seven and multiples of seven are numbers referring to the church — for example, the seven churches. (2) There is no place in the Bible where elders signify the church. In the church and among the Jews there are elders, but not every believer is an elder. God first created the angels, then selected the Jews, and finally gave grace to the church. How can elders be taken to be the church? (3) In Revelation 4 and 5 the elders are sitting on thrones and are crowned with crowns of gold, and Christ is standing. Since the thrones and crowns of gold are symbols of kingship, can it be that the church was glorified before Christ was glorified? (4) Some say that the white robes that the elders wear refer to the righteousness of the Lord, and that they were washed in the Lord's blood. However, in the Bible there is no record that says that the robes of the elders were washed by the blood. Because of sin our robes need to be washed white by the precious blood, but the twenty-four elders never sinned. (5) These elders never sang the song of salvation for themselves. In chapter four they sang of God's creation. In chapter five they did sing the song of salvation, but they were not referring to themselves. They were referring to the redeemed ones. Several versions of the Bible translate the passage in verse 9 as "redeemed us." This translation is wrong. The word "us" should be "men." It is absurd for the church to sing a song referring to God saving others. (6) Revelation 4 does not speak concerning the church, the Gentiles, or the Jews, but refers to the universe. Thus, the elders there are the elders of the universe. The church is not the elders of the universe. (7) According to Revelation 5:8 the church cannot bring man's prayer to the presence of God. (8) In Revelation 7:13, if John also is part of the church, then it becomes the church asking the church. (9) Since John addressed the elders as "Sir," or "My lord," obviously John's position is inferior. If the twenty-four elders are the church, since John is a patriarch, he would be the elder among the elders. (10) The number twenty-four is interpreted literally; it is not a symbol. Since one among the elders spoke with John, how could one twenty-fourth of the church speak with John? Since the number is fixed, the elders also are fixed. The twenty-four elders are in fact the archangels who govern the universe. Even under Satan there are princes and rulers.
D. These say, "Do not 1 Thessalonians 4:16 and 17 refer to the rapture?" Of course they refer to the rapture, but they do not say at what time. They mention the fact of the rapture but not the time of the rapture. This cannot prove that the rapture is before the tribulation.
E. First Corinthians 15:50-52 shows that both the dead and the living will be raptured. This refers to the fact of the rapture, but it does not say that the rapture will be before the tribulation. On the contrary, it proves that the rapture will be after the tribulation, at the time of the last trumpet, which equals the seventh trumpet in Revelation 11:15. Some say that according to the Roman custom, the trumpet was blown three times, and therefore the last trumpet would be the third trumpet. This is wrong, because the Holy Spirit does not borrow the Roman way in giving revelation. There is no connection and it is meaningless.
F. These argue that in Luke 21:36 the Lord clearly promised that the church can escape the great tribulation and "stand before the Son of Man," which, to them, is the rapture. But here this promise is conditional. It is not conditioned on salvation by regeneration; it is conditioned on watching and praying. If one is accounted worthy after he watches and waits, it becomes a promise conditioned on watching and praying. Not everyone in the whole church is watching and praying. We need to pay attention to this.
G. Revelation 3:10 is, for these ones, the strongest reason. But here it is also a conditional promise. One cannot say that, based on this, all will be raptured before the tribulation. In the church not everyone will follow the word of the endurance of Christ. What does "the word of My endurance" mean? Today men revile the Lord, curse Him, and deny Him. Yet the Lord does not send lightning from heaven to kill them. The Lord does not punish them. This is the word of the endurance of Christ in this age. Today we endure together with Christ; we do not resist. Is it really possible that everyone keeps this word of endurance? If this is so, then all the believers can be raptured; if it is not so, then not all the believers can be raptured before the tribulation. And if this is the argument, then it follows that the whole world will be saved according to John 3:16. But they forget the condition in John 3:16, "every one who believes into Him." The promise of the Lord here in Revelation 3:10 was to the whole church in Philadelphia. They say that since Philadelphia is a representation of the church, the whole church will therefore be raptured before the tribulation. At that time in Asia Minor there were the seven churches, but this promise of the Lord was spoken only to one of the seven. Thus, Philadelphia cannot represent all the churches. Otherwise, the overcomers in the other six churches could not be raptured and would have no hope of being saved from the tribulation.
Their presumptions include:
A. Those of this school presume that Revelation 1—3 is on the church, and that since after chapter three Revelation never mentions the church again, the church must have been raptured. In the kingdom Christ has no word of endurance; there is only righteousness and majesty. From this these ones conclude that chapters one through three refer to this age, and chapters four through nineteen refer to the period of the great tribulation, in which the church has no part.
But it is not true that the church is not mentioned. In chapters four through nineteen there are many references to the church, though the term church is not used. For example, in Revelation 19:14, are not the armies the church? Also, Revelation 22:6-16 mentions "these things" (including the things of the great tribulation). It clearly indicates that it was written for the churches. If it does not concern the church and the believers, why was there the need to write? Revelation 5:9 refers to the church, and Revelation 17:6 refers to the saints, who are the church. Although the word church is not mentioned, it cannot be said that those people are not the church.
B. These presume that after the church is raptured, many others will be saved on the earth. These saved ones will become the saints in the great tribulation (see Rev. 7:9-17). They are saved while in the midst of the great tribulation. The first school has no choice but to admit this presumption. Otherwise, it cannot justify itself. If the church is raptured before the tribulation, where then do all these countless saints come from?
The multitude that no man could number must exceed two hundred million (200,000,000). This is the largest number in Revelation (Rev. 9:16). Today's world population is 1.8 billion. Before chapter seven one-fourth of the world population died (Rev. 6:8), leaving 1.3 billion. How then can one say that no one can number them? This must refer to all the saints throughout the two thousand years.
C. During the great tribulation the Holy Spirit has returned to heaven. These presume that since the church is one with the Holy Spirit, the whole church will be raptured before the tribulation. Their ground is 2 Thessalonians 2:6-8, where "the lawless one" equals Antichrist and "that which restrains" equals the Holy Spirit.
However, "that which restrains" cannot refer to the Holy Spirit, because the tone of the phrase "goes out of the way" cannot refer to the Holy Spirit. Furthermore, the Holy Spirit has many names — the Spirit, the Spirit of revelation — and without exception the word "Spirit" is always there. Although "the Comforter" was used once, the context clearly indicates that the Comforter is the Holy Spirit (John 14:16). Never once in the Bible is the Holy Spirit called "that which restrains." The Holy Spirit cannot go out of the way. The Bible never says that during the great tribulation there will be no Holy Spirit. Moreover, if there is no Holy Spirit, how can some become believers during the great tribulation? For men to be saved, they must be saved through the Holy Spirit! "That which is born of the Spirit is spirit." This is very clearly spoken of in Revelation (see Rev. 5:6). The time of the great tribulation is precisely the time of the latter rain (see Acts 2:15-21 and Joel 2:28-31). The prophecy of Joel was not fulfilled at Pentecost, because there were no wonders: the blood, the fire, the pillar of smoke, the sun's being turned into darkness, and the moon turned into blood. On the day of Pentecost there were no such wonders. All these five wonders will be fulfilled during the great tribulation: blood (the first trumpet), fire (the first and second trumpets), smoke (the fifth trumpet), the sun and moon (the sixth seal). Pentecost was merely a miniature; it was only a small foretaste. Peter did not say that this "fulfilled" the prophecy; he only said, "This is." Here the word "this is" does not refer to the fulfillment of the prophecy. Suppose Mr. A told Mr. B while they were eating, "Don't eat too fast. You must chew the food; then it will be digested." The next day when Mr. A was reading the Bible, Mr. B told him, "You should read the Bible carefully; then it can be digested." Then Mr. A said, "This is that which was spoken to you when I told you not to eat too fast." Hence, we know that the Holy Spirit has a greater work to do during the great tribulation. If there were no Holy Spirit, how would the saints be able to stand during the tribulation?
D. These assume that the term "disciples" in the four Gospels refers to the Jews, and that the Lord was saying to the disciples, who were the Jews, "You must be watchful and sober, and you must pray." But to this school, since we are Christians, no matter what, we will all be raptured. These ones follow only the Epistles.
However, the twelve disciples were men in the church; they were Christians. Otherwise, why, out of the few Epistles that were written within these two thousand years (that is, since church history began), were so many written during the transitional period (the age of the disciples)? Furthermore, the Bible calls all Christians "disciples" (Matt. 28:19; Acts 11:26).
E. They thought that the four Gospels, the Acts, etc. were not written for the Gentile believers. Scofield said that the Sermon on the Mount is exclusively for the Jews. However, he forgot Matthew 28:20: "Teaching them [the nations] to observe all that I have commanded you," and John 14:26: "And remind you of all the things which I have said to you." They use only Paul's word as the ground of their teaching. But please read Colossians 3:16, "Let the word of Christ dwell in you richly."
F. "This gospel of the kingdom will be preached in the whole inhabited earth...and then the end will come" (Matt. 24:14). They say that there is a difference between the gospel of the kingdom and the gospel of grace. To them, the time to preach the gospel of the kingdom was restricted to the time the Lord was on the earth and to the time before the tribulation. But our salvation is through the gospel of grace. They think that the gospel of grace does not need to be preached in all the world before one is raptured.
The gospel of the kingdom of the heavens is equal to the gospel of the kingdom of God. Acts 20:24-25 mentions the gospel of grace. The word of the kingdom of God in verse 25 is the gospel of grace mentioned previously in verse 24. In Acts 1:3 the Lord was teaching concerning the things of the kingdom of God, which would come in the future.
G. These maintain that when Christ was on the earth, He was a minister to the circumcision. Is it not true that what He said was said against the background of the Jews? Surely, it was. But the age of grace began also with the Lord. Please see the following verses: Matthew 11:13-14; Luke 16:16, "from that time," that is, from Christ's time; Acts 10:36-37; Acts 13:25-27, "the word of this salvation" began from John's time; Mark 1:1, "the gospel of Jesus Christ" began from John the Baptist; and Luke 4:17-19, which records that the gospel of grace is "today...fulfilled" (Luke 4:21). John 4:23 says that from the time of Jesus, another age began. In the age of the law man approached God in the flesh and by ordinances. If anyone touched a carcass, he was unclean and had to offer sacrifices to God; these are the fleshly ordinances. To come to God in the age of grace is to come in spirit and truthfulness. John 5:24-25 says, "And it is now." These two verses speak of the gospel of grace, which "is now."
We shall consider a few references:
A. Second Thessalonians 2:1-9. Read carefully.
The first verse is the subject: the coming of Christ and the rapture. It does not speak only of Christ's coming; neither does it speak only of the rapture. Therefore, the rapture must be to the air. There are hints to show that it will occur after the tribulation. In verse 2 the word "us" includes Paul, and the word "spirit" refers to another spirit, not the Holy Spirit. "Word" means rumors. "The day of the Lord" is the day of the Lord's coming and the rapture. The first school regards the day of the Lord as the great tribulation. But this is wrong. Although the day of the Lord in the Old Testament always refers to the great tribulation, it is not necessarily so in the New Testament. For example, in 2 Peter 3:10 the day of the Lord refers to the things after the great tribulation and after the millennium. Since this is so, we must look at the context. First Thessalonians 2:1 very naturally refers to the second coming and the rapture. At that time there were people who tried to deceive the Thessalonians by saying that the Lord had already come and that they were left behind. In verse 3 "it" is "the day of the Lord," and "deceive" means to threaten or intimidate. Before the rapture, however, there must be two signs: (1) the appearing of the man of lawlessness, the son of perdition, that is, the Antichrist, and (2) the falling away, or the apostasy. This means that the man of lawlessness must be revealed before the rapture of the saints. When will the man of lawlessness be revealed? Of course, he will be revealed during the great tribulation. Thus, the rapture must be after the tribulation. Based on this, at least a part of the church must pass through the tribulation.
B. First Corinthians 15:50-55 and 1 Thessalonians 4:16-17: The first passage refers to the resurrection and the transfiguration; the second passage refers to the resurrection and the rapture. These two sections are parallel sections. Everyone agrees that the things mentioned in these passages occur at the same time. Are there any hints that point to the time? There is the blowing of the last trumpet. We know this must be after the tribulation. The first school says that the last trumpet is blown before the tribulation, but there is no ground for this, not even one verse in the Bible that shows this. The blowing of the last trumpet will take place after the tribulation; this last trumpet is the seventh trumpet of the seven trumpets. If the last trumpet was blown before the tribulation, this would be absurd because there would then be seven more trumpets after the last trumpet. This is like saying that after the last son there remain seven more sons. Mr. Janning (?) and others say that the trumpet here refers to the church's trumpet, not the trumpet of the tribulation. Where does the Bible mention anything about the first or the last trumpet of the church? Some among the Brethren say that this refers to the last trumpet in Roman military terminology, which was sounded before the whole legion marched, and that Paul borrowed it. But the Holy Spirit does not borrow from the Roman military terminology. Also, this is God's trumpet and not the church's trumpet. Certainly this is the last trumpet of the seven trumpets in Revelation. Moreover in Revelation 10:7, when the seventh trumpet is sounded, God's mystery is finished. This mystery refers to the church.
C. Miscellaneous evidences: (1) The consummation of the age: Matthew 24:3; 13:40; 28:20; "the age" equals aeon. The great tribulation is at the end of this age. If the rapture occurs before the tribulation, then this age will be three and a half years short. (2) The putting of the enemies under Christ's feet: 1 Corinthians 15:25; Acts 2:35. This event actually occurs after the tribulation. First Timothy 6:14 says, "Keep...until [after the tribulation] the appearing of our Lord Jesus Christ." In Revelation no verse indicates that the Lord will leave the throne to come to the air before the tribulation. It is only after the tribulation begins that He leaves the throne (Rev. 14:14). If Christ will come to the air before the tribulation, then we do not need to wait, be sober, and be watchful.
We will consider some of the reasons.
A. Suppose all believers are raptured after the tribulation. In that case we would not need to be watchful, waiting, or prepared because we are assured that the Lord will come after the three-and-a-half-year period. If so, I could do all manner of evil for three years, five months, and twenty-nine days. This contradicts a most important principle of the Bible.
B. If all are raptured after the tribulation, then our waiting is not a waiting for Christ. Instead, it becomes a waiting for Antichrist, because Antichrist comes first.
C. The church will lose its hope. Titus 2:13 says, "Awaiting the blessed hope," that is, the blessing of escaping the tribulation.
D. The second school does not admit that there is a secret rapture. They forget that the Lord said, "I will come as a thief." The thief comes in secret. He is not preceded by a military marching band. The thief comes to steal the best things.
E. Concerning the twelve disciples' being Christians, the second school says that they were all Christians. This is exactly opposite to the first school, which says that none of them were Christians. But the fact is that while the twelve disciples were representatives of the Jewish remnant, they were at the same time Christians also. For example, in Matthew 10:5-6 and 23:3 all have a Jewish background. These verses do not refer to Christians.
F. Not differentiating the rapture (Christ's coming for the saints) from the appearing (Christ's coming with the saints). There is a public rapture. In the book of Jude the Lord's coming, as referred to by Enoch's prophecy, is a public rapture because He puts His feet on the Mount of Olives. Revelation 1:7 speaks of the same thing. But those who believe in only one public appearing are confused. They are of the historical school, which says that the only portion of Revelation left to be fulfilled is that portion after chapter seventeen. They are exactly opposite to the futuristic school, which says that only chapters one through three have already been fulfilled. If the events in the book of Revelation are the things of the past, then it is no longer revelation. Hence, this book would be understood only by scholars and historians and not by babes. Fulfillment in the Bible is usually literal. For example, the virgin Mary, Bethlehem, etc. are all literal. Occasionally there are fulfillments that are figurative, but they are explained at that time.
Let us look at the following:
A. Revelation 3:10: "Because you have kept the word of My endurance, I also will keep you out of the hour of trial, which is about to come on the whole inhabited earth." This is the great tribulation. This verse tells us that some people can escape the great tribulation because they have kept the word of endurance. This verse refutes both the first school and the second school. Although Philadelphia represents the true church in the age of grace, it is also only one of the seven churches in Asia at that time. Thus, we know that only a small number (one-seventh) can be raptured before the tribulation. Furthermore, the rapture before the tribulation is not based on regeneration, that is, on being merely children of God. It is based on one condition alone, and that is to keep the word of His endurance. May we ask, "Can all the believers today keep the word of His endurance?" From this, we know that not all can be raptured before the tribulation. The second school says that this verse does not refer to the rapture before the tribulation but to God's preserving of us during the tribulation; it merely means that during the great tribulation God will lead us through the tribulation. This is just as if a house were on fire yet one room is spared the damage. Also, this is like the Israelites who did not suffer the plagues while in the land of Goshen. This is wrong!
(1) Here it is not to be kept through but to be kept from. In the original Greek, after the word for "keep" there is the Greek word ek, which means "out of" (for example, ekklesia — a called-out group). Hence, it is not a matter of being kept through, but of being kept out of. Ek means "out of." (2) "Because you have kept the word of My endurance, I also will keep you out of the hour of trial, which is about to come on the whole inhabited earth, to try them who dwell on the earth." ("Kept" and "keep" in the original text are of the same root.) The hour of trial is not the tribulation but the time of the tribulation. For example, I was in the northwest of Shanghai during the Sino-Japanese War. I was not hurt. This was God's keeping me through that tribulation; it was not His keeping me from the hour of that tribulation. If we want to be kept from the hour, we must be kept out of this world. If God wants to keep us out of this world, there are only two ways: death and rapture. Those in Philadelphia have died already, so they are kept from the hour of the great tribulation. But God cannot kill today's church just because He wants to keep it from the hour of the great tribulation. Hence, the only way is to rapture it.
B. Luke 21:36 also proves that not all, but only a portion, of the church will be raptured before the tribulation. The records of Luke 21 and Matthew 24 are approximately the same, but Matthew emphasizes the Lord's coming and the tribulation, whereas Luke emphasizes the destruction of Jerusalem and the tribulation. Thus, in Matthew there are questions (Matt. 24:3) and also many parables. In Luke there are none of these. Concerning Jerusalem, at the beginning there is the persecution in A.D. 70, and at the end there will be the great tribulation. Luke 21:8-9 refers to the things before the end. Verses 10-19 indicate that the believers will suffer. Verses 20-28 show how Jerusalem will be destroyed. In verse 28 it seems that all the saints will pass through the tribulation. Verses 29-33 are a parable that guarantees that there will be such a thing. If there were not such a section as verses 34-36, we could say that all the believers will be raptured after the tribulation. However, in verse 34 the tone changes. Verse 35 refers to the things of the whole world. Verse 36 mentions the condition for escaping the great tribulation, watch and pray. How can we escape? It is either by death or by being raptured. To stand — this is not in the active voice but in the passive voice. It means to be put before the Son of Man. This, of course, refers to the rapture. Death is not a blessing. We do not pray and hope for death. Here the condition of the rapture is to watch and pray. Not all those who are regenerated can be raptured. One must pray always. What should he pray? He should pray that he can escape all the things that will come to pass. We often pray for clothing and food. We never pray for being raptured. If a man does not know the terror of the great tribulation, he will not pray. Verse 36 should have the words "counted worthy." To be counted worthy to escape all these things that will come to pass is not a question of grace but a question of whether or not one is worthy. What is it to be counted worthy? God cannot receive a person to a place to which he does not want to go (the story of the eagle and the cat). Some feel that heaven would be tasteless because their hearts are snared; they are like light-air balloons that are loaded with things and cannot ascend. Thus, Luke 21:36 puts down the first school and the second school. (1) The second school says that man's rapture is not determined by his behavior. Then, we would ask, can a person be on the bed of a prostitute and be an adulterer, yet be raptured? (2) The second school also says that "all these things" do not refer to the great tribulation but to debauchery, drunkenness, and the anxieties of life. But here it says, "All these things which are about to happen." Debauchery and drunkenness are the things of this life. Also, with these things, there is no question of being worthy or unworthy; one must be delivered from them in any case. Hence, one must watch and should not be deceived.
C. Miscellaneous evidence: (1) Matthew 24:43 and 1 Thessalonians 5:4 indicate that there must be two raptures. (2) Men will be raptured to different places; that is, they will go to different places: (a) Revelation 7:15 mentions standing before the throne of God; (b) Luke 21:36 speaks of standing before the Son of Man; (c) 1 Thessalonians 4:17 speaks of being in the air. Hence, not all will be raptured, and the raptures will not take place all at the same time. (3) Mark 13:32 records that no one knows the day on which Christ is coming. Yet we know that His coming will be after the seventh trumpet. The reason for this difference is that the former refers to the first rapture, while the latter refers to the rapture after the tribulation.
A. The argument is that the church's rapture cannot be divided because Christ's Body cannot be fragmented.
However, the Body is a figure of speech and refers to the fact that we have the same life. The church is the Lord's bride. Suppose we interpret the Body according to the letter; then today the Body is already divided. The Lord is in the heavens, Paul is dead, we still remain on the earth, and some are not yet born.
B. Another argument is that the rapture is a part of redemption, and if redemption is by grace, then the rapture cannot be based on whether or not one is counted worthy.
Our escaping from the judgment is already according to grace; transfiguration (the act of changing) (1 Cor. 15:51-52) and the rapture (the act of taking) are according to behavior.
C. These ask: "Is it not cruel to take away the church's hope?"
There was never such a hope anyway; it was a false hope. We need to be reminded of this.
D. These argue that 1 Corinthians 15:23 talks only about belonging to Christ; it does not speak of behavior.
Our answer is that one cannot disregard all the other verses just because of this one verse. Moreover, this verse does not speak concerning the rapture but concerning resurrection. They read the rapture into it, not out of it.
E. These ask, "How about the dead? If this is the case, they will not have to pass through the tribulation. This seems too easy for them."
We do not need to worry for God. Can the righteous God do something unrighteous? During the millennium, these people will suffer loss (2 Cor. 5:10).
F. These argue: "First Corinthians 15:50-52 says that we will all be changed. The word `all' refers to the whole Body."
It indeed refers to all, but it does not refer to all at the same time. For example, we will all die, but not on the same day.
G. These contend that although there is a difference between the wheat and the tares, between wheat and wheat there is no differentiation; hence, all will be raptured.
But the time of ripening is different. There is a difference between the firstfruits and the harvest.
H. First Thessalonians 4:15 says that those who remain "shall by no means precede those who have fallen asleep." These argue that the dead will be resurrected at the seventh trumpet. Hence, the resurrection will occur after the tribulation. If there is a first rapture, it must take place before the dead are resurrected. But here it says "shall by no means." How then can the rapture be divided into two parts?
Verses 15 and 17 say, "We who are living, who are left remaining." This is most important and most precious. Some say that to be living and to be left remaining mean the same thing, which is to be on earth. But there is no reason for such a repetition. The words "left remaining" indicate that there is a group that has gone first. These would then argue: "Since Paul said `we,' would Paul consider himself among the second group, `who are living, who are left remaining'?" Here "we" is merely a means of expression; it is like using the term "we" in our daily conversation, without actually including ourselves as one of the group. At any rate, Paul did not continue to live, nor did he remain. Hence, our conclusion is that the third school is right. Some believers will be raptured before the tribulation, and another group of believers will remain until after the tribulation. The latter will suffer the trial of the tribulation.
