I’m posting this blog as a companion to an upcoming video which I posted here. The video is being made because of the response I received from the short bible study video I made about the rapture.  So in this blog, we’ll deep dive into the idea of the rapture – where the idea comes from, what it means, and if there is any biblical support for it.   Stick with me on this because I’ll be touching on a few themes and topics, then bringing it all together at the end.  It’s also going to have some references from scholarly works – which is important to help support the stance I’m taking – I’ll put all the references at the end, so if you have further interest or would like to cross check my own research, you can do so. This is going to be a bit of a ride So buckle up.

First we need to properly understand where the idea of a pre-tribulational rapture comes from. 

The concept of a pre-tribulation Rapture is a relatively recent development within Christian theology, emerging in the early 19th century. The idea originated during a revival in Glasgow, Scotland, where a young girl named Margaret MacDonald claimed to have experienced a vision of a pre-tribulation Rapture, which described the church being taken up to heaven before a period of tribulation on earth. This vision was later adopted and promoted by John Nelson Darby, a key figure in the Plymouth Brethren movement, who played a significant role in spreading this belief (Sweetnam, 2010). Darby’s teachings eventually made their way to the United States, where they gained traction, particularly with the help of Dwight L. Moody, a prominent evangelist and founder of the Moody Bible Institute, who popularized this interpretation of eschatology (Sandeen, 2008).

The spread of pre-tribulation Rapture theology was further bolstered by the publication of the Scofield Reference Bible in the early 20th century. This study Bible, compiled by C.I. Scofield, included commentary and headings within the biblical text that suggested a Rapture doctrine, such as “Jesus predicts the Rapture,” thus presenting these interpretations as authoritative to many lay readers (Marsden, 2006). The popularity of the Scofield Reference Bible played a significant role in establishing this belief as mainstream within certain Protestant circles. The desire to provide scholarly legitimacy to this interpretation led to the founding of institutions such as Dallas Theological Seminary in the 1920s, which became a major center for the study and propagation of this theology (Mangum & Sweetnam, 2017). This academic support helped the theology reach broader audiences, as evidenced by later popular works such as the “Left Behind” series by Tim LaHaye and Jerry Jenkins.

Despite its influence, the theology of a pre-tribulation Rapture is a modern phenomenon that is not grounded in the broader historical teachings of Christianity. As scholarly analysis points out, there is no evidence that this interpretation existed in the first 1,800 years of church history (Sandeen, 2008). Moreover, this theology is distinctively western and is not accepted by Catholic or Eastern Orthodox traditions. It has only been embraced by a minority of Protestant denominations (Marsden, 2006). Given its relatively recent origins and lack of historical and scriptural support, some scholars argue that this interpretation should not be seen as an accurate representation of Christian eschatology, suggesting instead that such modern readings be “left behind” (Sweetnam, 2010).

So, we’ve established that the pre-tribulational rapture idea isn’t one that was held prior to the 18 hundreds. 

Our next task is understanding why this belief is so much more popular in the United States, compared to countries in Europe, and other parts of the world.

The Historical Evangelical Movements: In the 19th and early 20th centuries, the United States experienced several significant evangelical revivals, including the Second Great Awakening, which created fertile ground for new religious movements. During these revivals, figures like John Nelson Darby and Dwight L. Moody were instrumental in spreading pre-tribulational Rapture theology (Sandeen, 2008). The message resonated with the American evangelical context, where there was an eagerness for religious renewal and focus on the imminent return of Christ.

The Cultural Individualism and Frontier Spirit: American culture has often emphasized individualism, self-reliance, and a deep distrust of institutions. Pre-tribulational Rapture theology offers a personal escape from societal tribulation, aligning well with this cultural perspective (Marsden, 2006). Additionally, the American frontier spirit—a mindset shaped by expansion, survival, and preparing for the unknown—may have made the idea of being uniquely “set apart” or spared from the tribulation particularly appealing.

The Influence of Media and Institutions: The success of institutions like Moody Bible Institute and Dallas Theological Seminary played a crucial role in popularizing this theology (Mangum & Sweetnam, 2017). Both institutions were central in teaching and spreading dispensationalist thought, producing generations of pastors, scholars, and media influencers who reinforced this perspective in churches and communities across the U.S. Furthermore, the widespread success of the Scofield Reference Bible and later popular books like the “Left Behind” series provided accessible and engaging ways for laypeople to understand and accept pre-tribulational theology. These resources did not have the same level of impact in Europe, where there was less institutional support and fewer media efforts to propagate this specific theology.

The Religious Landscape Differences: The religious landscape of Europe differs significantly from that of the United States. In Europe, Christianity has traditionally been shaped by established churches such as the Roman Catholic Church and the Anglican Church, which do not emphasize pre-tribulational Rapture theology. Furthermore, the secularization of Europe after the Enlightenment era led to a significant decline in religious influence overall, particularly evangelical movements. In contrast, American Protestantism, especially within evangelical denominations, has been much more enthusiastic in embracing eschatological themes like the Rapture.

Socio-Political Context: The socio-political context of the U.S. also contributes to the popularity of pre-tribulational Rapture theology. The United States has had a history of religious pluralism and freedom, which allowed for new movements and theological ideas to flourish. This pluralism, combined with the cultural emphasis on individual salvation and anticipation of world events, made the notion of a Rapture appealing. The geopolitical influence of the U.S. on Israel, and the perception of the U.S. as playing a crucial role in end-times prophecy, also contributed to the acceptance of this theology.

Thanks for sticking with me thus far. 

Let’s talk Tribulation and Rapture.  Rapture is the “Being caught up to him” or “being caught up to god in the clouds.”  Regardless of when any of us believe the rapture will be, we can all agree on this point.

First and foremost, I believe it’s crucial for us as Christians to remain united, regardless of our differing views on this topic. Both the pre-wrath and post-tribulation camps agree on a key point: we will face the Antichrist and the Great Tribulation. The exact timing might differ, but what’s more important is our unity, preparedness, and faithfulness as we anticipate these events.

So, where do I stand? I lean towards a hybrid view, closely aligning with the post-tribulation stance. In this perspective, Jesus returns at the seventh trumpet, as described in Revelation 11:15, which says:

“Then the seventh angel sounded: And there were loud voices in heaven, saying, ‘The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!’”

At this moment, I believe believers are raptured—we are caught up to meet Jesus in the air.

1 Thessalonians 4 verses 16 and 17 tells us:

“For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord.”

We are given the sequence of events here.  First the dead rise, then all who are alive will be caught up to meet God in the clouds.

Following the Rapture, the bowls of God’s wrath are poured out on the earth, as detailed in Revelation 16. But here’s the important part: although believers may be present on earth during this time, we are in our glorified bodies and are protected from God’s wrath. 1 Thessalonians 5:9 reassures us:

“For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ.”

It’s also possible, and a position I view favorably, is that we meet Jesus in the clouds while he’s on his way to Earth – to destroy the antichrist and his armies, while we are headed to heaven temporarily.   This is something I may cover in another video and isn’t a necessary point of view for this discussion.

Now, some might refer to Matthew 24, where Jesus says:

“And if those days had not been cut short, no human being would be saved. But for the sake of the elect those days will be cut short.”

Does this verse mean the Tribulation period is less than the prophesied three and a half years? I don’t believe so. Prophecies in Daniel 7:25 and Revelation 13:5 mention a period of “time, times, and half a time,” or 42 months, which equates to three and a half years. I interpret Matthew 24:22 to mean that God, in His mercy, limits the duration to prevent total annihilation. It’s not contradicting the established timeline but emphasizing His compassion for the elect.

Jesus then states, in the same chapter.

“Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken.  Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other.

Couple of things related to this verse.  For those who say this is in regards to the falling of Jerusalem in 70 AD, it’s possible that this is a partial fulfillment of the prophecy, but not a total fulfillment.  Even if you take the cosmic signs as metaphorical, Jesus didn’t return in the clouds.  So this hasn’t happened yet.

Next is, Jesus states very clearly that immediately after the tribulation of those days, then all these things happen.  And he sends his angels to gather his elect.  This isn’t before the tribulation.  It’s immediately after.  I think here, it’s clearer than anywhere.

Revelation 13:5 to 7 — And the beast was given a mouth uttering haughty and blasphemous words, and it was allowed to exercise authority for forty-two months. It opened its mouth to utter blasphemies against God, blaspheming his name and his dwelling, that is, those who dwell in heaven. Also it was allowed to make war on the saints and to conquer them. And authority was given it over every tribe and people and language and nation.

Regarding the concept of not being appointed to wrath, as mentioned in 1 Thessalonians 5:9, I see this as referring to eternal wrath rather than temporary judgments on earth. Romans 1:18 states:

“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men.”  Notice the tense this is written in. – Present. – Not future.  God’s wrath IS revealed already.

This suggests that God’s wrath is already being revealed against unrighteousness, and yet we, as believers, are still here. Therefore, we can be present during times of God’s judgment without being subject to eternal condemnation.  I’d like us to remember Noah and his family did not leave the earth during the flood, when god poured out his wrath, but they were protected.  They weren’t harmed at all.   The idea that we must be removed from the earth prior to wrath isn’t required.  Remember that god is infinitely powerful and can protect us from his wrath.

Another point I’d like to discuss is the identity of the great multitude in Revelation 7:9 to 14. Some interpret this group as those who have been raptured before the wrath is poured out. However, I believe they are martyrs who have come out of the Great Tribulation. Revelation 7 14 says:

“These are the ones who come out of the great tribulation, and washed their robes and made them white in the blood of the Lamb.”

This aligns with the souls under the altar in Revelation 6:9 to 11, where it says:

“When He opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the testimony which they held.”  They cried out with a loud voice, “O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth?” Then they were each given a white robe and told to rest a little longer, until the number of their fellow servants and their brothers should be complete, who were to be killed as they themselves had been.

Here, we see clearly that they were told to wait until the number of their fellow servants who would be killed was completed.  If all believers had been raptured, no one else would be waiting to be killed for their beliefs.  This also indicates that by seal number five, Christians have been martyred for their belief already and more are yet to come.  This implies there must be more saints alive on the earth who were not raptured, but are still going to die.  And by this time, at the 5th seal, we are well within the 42 months given to the Antichrist for persecuting the saints.

Finally, let’s talk about the Marriage Supper of the Lamb. Contrary to the belief that this event occurs in heaven during the Tribulation, I believe it takes place on earth after Jesus returns. Isaiah 25:6 to 8 paints a beautiful picture:

“And in this mountain the Lord of hosts will make for all people a feast of choice pieces… He will swallow up death forever, and the Lord God will wipe away tears from all faces.”

This mountain refers to Mount Zion, indicating that the feast happens here on earth. Similarly, in Luke 22:15 to 18, Jesus tells His disciples:  “With fervent desire I have desired to eat this Passover with you before I suffer; for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God… I will not drink of the fruit of the vine until the kingdom of God comes.”

This suggests that the celebratory feast occurs in God’s Kingdom established on earth after His return.  Not in heaven.

I bring this up because if we are collected to him, and taken to heaven – waiting until the end of the 3 and a half years, or 7 years if you believe that the rapture happens before then, it’s important to see how the wedding feast is not in heaven.  It’s after Jesus conquers earth in finality.

In wrapping up our discussion, we’ve journeyed through the origins and development of the pre-tribulation Rapture doctrine, noting that it is a relatively recent addition to Christian theology, emerging in the early 19th century with figures like Margaret MacDonald and John Nelson Darby. We’ve examined why this belief has gained significant popularity in the United States compared to Europe and other parts of the world, highlighting factors such as historical evangelical movements, cultural individualism, media influence, differences in religious landscapes, and socio-political contexts.

Transitioning to the core of our topic—the Tribulation and the Rapture—we acknowledged that regardless of differing views on the timing, all Christians agree on the fundamental belief of being “caught up” to meet God in the clouds. I shared my own perspective, leaning towards a hybrid view that closely aligns with the post-tribulation stance. This view is supported by scriptural references like Revelation 11:15, where Jesus returns at the seventh trumpet, and First Thessalonians 4:16 and 17, which describes believers being caught up to meet Him.

We also discussed key scriptures such as Matthew 24:29 to 31, where Jesus speaks of gathering His elect immediately after the Tribulation, and Revelation 13:5 to 7, which mentions the authority given to the Antichrist for forty-two months. We explored the idea that believers are not appointed to God’s wrath—interpreted as eternal condemnation rather than temporal judgments—as supported by 1 Thessalonians 5:9 and Romans 1:18. The example of Noah further illustrates that God can protect His people without removing them from the earth.

Additionally, we delved into the identity of the great multitude in Revelation 7:9 to 14, concluding that they are martyrs who have come out of the Great Tribulation, aligning with the souls mentioned in Revelation 6:9 to 11. Finally, we examined the Marriage Supper of the Lamb, suggesting that this celebratory feast occurs on earth after Jesus returns, as depicted in Isaiah 25:6 to 8 and Luke 22:15 through 18.

In conclusion, while we may hold different views on the specifics of the Rapture’s timing, it’s vital for us to focus on unity, faithfulness, and preparedness. The exact timeline is less critical than our commitment to stand firm in our faith, encouraging one another as we anticipate these events. Let’s continue to seek understanding together, emphasizing what unites us rather than what divides us.

Thank you for joining me in this deep dive into eschatology. If you found this discussion helpful or thought-provoking, please share it with others, and let’s keep the conversation going as we strive for deeper insight and unity in our faith.

References:

Mangum, D., & Sweetnam, M. (2017). The Scofield Bible: Its History and Impact on the Evangelical Church. InterVarsity Press.

Marsden, G. M. (2006). Fundamentalism and American Culture. Oxford University Press.

Sandeen, E. R. (2008). The Roots of Fundamentalism: British and American Millenarianism, 1800-1930. University of Chicago Press.

Sweetnam, M. (2010). Defining Dispensationalism: A Cultural History. Peter Lang.

The Video Link: https://youtu.be/X4zAxc8GPiI