Tag: premillennialism

John 14:1-3 and the Rapture (Part 2)

John 14:1-3 and the Rapture (Part 2)

In the first article, we set out to study what Jesus meant at John 14:1-3. Some Christians believe this passage speaks about the pre-tribulational rapture of the church to heaven, clearing the way for the tribulation here on earth. Is that right?

We began by looking at the context around Jesus’ words, which is His long goodbye talk at John 13:33 to 16:33. In this article, we’ll finish up the context, lay out four possible ways to understand Jesus’ words at John 14:1-3, then propose a “grading scale” to weigh these options. The next two articles in this series will examine these four positions in detail.

See the other articles in the “rapture series” here. See this entire article on “John 14:1-3 and the Rapture” as a single PDF here.

1c: Convo on Phillip’s implicit question (vv. 14:8-21)

Philip, perplexed, asks to see the Father. Jesus explains that Father and Son (and Spirit) mutually indwell one another in a mysterious way (Jn 14:10-11). This interwoven nature helps explain why the one God can eternally exist as three co-equal and co-eternal Persons.[1] This is why to “see” Jesus is to “see” the Father—to be with Jesus by means of trusting His Good News is to be “in God’s presence.”

But still—Jesus is physically leaving! He must leave so He can wage His divine campaign against the kingdom of darkness from on high through us (Jn 14:12).[2] Where does this leave us, then?

Well, Jesus promises to not leave us as orphans. The Father will send “another advocate to help you and be with you forever—the Spirit of truth,” (Jn 14:16-17). Unlike those outside God’s family, we will know this Spirit because He’ll reside with us and be inside us (Jn 14:17).[3] And so He won’t abandon us as orphans: “I will come to you” (Jn 14:18). On that day—that is, the day when the Advocate comes to dwell inside us—we will participate God’s inner life because we’ll be part of this mutual indwelling. “On that day you will realize that I am in my Father, and you are in me, and I am in you,” (Jn 14:20).

1d: Convo on Judas (not Iscariot’s) question (vv. 14:22-31)

When the Spirit takes residence inside us, Father and Son come along with Him: “we will come to them and make our home with them,” (Jn 14:23).

And yet, despite all this talk about being both absent and somehow “with us” at the same time, the fact is that Jesus is physically leaving us. Sure, the Spirit will be His proxy in the interim and, as we’ve seen, Father and Son will also tag along—but there is no physical, tangible “God with us” after the ascension.

Jesus realizes this will be a problem, because He returns to the theme and says it’s best that He leaves (Jn 14:28). If they love Him (and, by extension, love the victory over sin and Satan that His ministry is all about), then they should be glad that He’s headed back to the Father’s throne room. The scriptures “show” us the three Persons who comprise the One God by highlighting the “distinct and harmonious offices in the great work of redemption”[4] that each performs. In this case, Jesus casts a spotlight on the Father’s role in planning this divine rescue plan: “the Father is greater than I” (Jn 14:28). That is, as our vicarious surrogate and representative, Jesus is carrying out the Father’s plan—and that plan has Him leaving here and returning to the Father’s personal presence. By telling them about His departure He’s simply preparing them for this physical separation beforehand, so they’ll trust Him when it happens (Jn 14:29).

1e: Convo about the divine helper (vv. 15:26 to 16:15)

Jesus casts the Spirit’s role, and He and the Father’s spiritual presence within us via the Spirit, as an aid for evangelism (Jn 15:26-27). They must understand this, or else they might fall away from the faith (Jn 16:1). Bad times are coming, and true believers must stick with Him—this is Jesus’ point throughout John 15 (see esp. Jn 15:9-10). “I have told you this, so that when their time comes you will remember that I warned you about them,” (Jn 16:4).

Jesus has carefully meted out more information over time. He didn’t mention His long absence and the community’s mission beforehand “because I was with you, but now I am going to him who sent me,” (Jn 16:4-5). This is a physical departure for another place, returning to His words at John 14:2-4.

Though both Phillip and Thomas have asked Jesus where He’s going (Jn 13:36, 14:5), Jesus knows their questions are actually grief-stricken exclamations borne of shock (Jn 16:5-6). I must go, Jesus explains, because if I don’t, then the Advocate won’t arrive and carry out His mission through you all (Jn 16:7-11). But, when the Spirit arrives, He’ll guide believers into all truth—i.e., they’ll understand it all soon enough (Jn 16:13-14).

“Jesus went on to say, ‘In a little while you will see me no more, and then after a little while you will see me,’” (Jn 16:16). His meaning is unclear, but it’s best to see Jesus as speaking about the resurrection on Easter morning and the 40 days of instruction which follow.[5]

1f: Convo about the resurrection reunion (vv. 16:16-28)

The disciples are once again confused—the concept of Jesus’ death and resurrection makes no sense to them (Jn 16:17-18).

Jesus ignores their questions about the “why” and “how” of His departure, and instead reassures them that “it’ll be worth it all” when He returns (Jn 16:20-23). Their joy at beholding Jesus’ glorified and resurrected person, coupled with the power of the Holy Spirit poured out from on high at Pentecost, will turbo-charge their zeal to take His Good News to Judea, Samaria, and to the uttermost parts of the earth. Therefore, their joy will be irrepressible and complete (Jn 16:22, 24).

During the 40 days between His resurrection and ascension, Jesus will no longer speak to them figuratively— “I will no longer use this kind of language but will tell you plainly about my Father,” (Jn 16:25). Indeed, Luke tells us: “He appeared to them over a period of forty days and spoke about the kingdom of God,” (Acts 1:3).

Jesus then ends His long farewell address by pivoting back to where the discussion began—to His long-term departure, not simply the interval between Good Friday and Easter morning: “I came from the Father and entered the world; now I am leaving the world and going back to the Father,” (Jn 16:28).

Throughout the farewell address, Jesus refers to His departure and return in at least three different contexts; (a) His physical departure to the Father’s presence and eventual physical return, (b) His physical departure to the Father and His spiritual return via the Holy Spirit, and (c) His physical departure by death and His physical return on Easter morning. He dips in and out of these contexts repeatedly; first one, then the other, then still another. This means the reader cannot assume an “obvious” reading of John 14:2-4, but must follow the train of Jesus’ thought throughout the entire farewell address to make a reliable conclusion.

2: What does Jesus mean at John 14:1-3?

This much is clear:

  • Jesus speaks of a physical departure to a place where the disciples cannot follow (Jn 13:33). He identifies His destination as “to the One who sent me,” (Jn 7:33; cp. “just as I told the Jews” at Jn 13:33). The One who sent Him was God (Jn 1:14, 18).
  • Peter asks why they cannot follow Jesus to this destination (Jn 13:36-37).
  • Jesus responds by asking the disciples to trust Him (Jn 14:1). The discussion still centers on Jesus’ physical departure.
  • His destination is the Father’s personal presence, which he figuratively refers to as “my Father’s house.” Assuming the likeness of a kindly innkeeper, Jesus says He’s headed off to prepare “rooms” for all believers and will one day return to bring Christians to His Father’s “house.”

It seems there are four possible options for understanding John 14:2-3, and they each rely on different definitions of “my Father’s house.”

Table 1

2a: A grade scale for bible study

I suggest the following grading scale to evaluate the strength of a passage’s teaching:[6]

  • Grade A: Explicit teaching. The passage either (a) makes some direct statement in proper context, or (b) directly teaches on the specific issue (e.g., justification by faith, Jesus’ resurrection, Jesus as the only way of salvation, the virgin birth, etc.). Hold closely and aggressively to doctrines with Grade A support.
  • Grade B: Implicit teaching. Though there may not be a specific statement in context, or a direct passage about the subject using the summary terms the Church has developed over time, there is only one responsible conclusion (e.g., doctrine of the Trinity, two-nature Christology, baptism of professing believers only). Hold closely and aggressively to doctrines with Grade B support.
  • Grade C: A principal or logical conclusion—an inference. The issue is the application of a general principle from scripture in context, and/or a logical conclusion or inference from the data in proper context. “Because A, then it makes sense that B, and so we have C.” It isn’t the only conclusion possible, but it is a reasonable one (e.g., presence of apostolic sign gifts today, the regulative principle of worship, music styles in worship). Agree to disagree on doctrines with Grade C support, because the evidence is not conclusive for one position or the other.
  • Grade D: A guess or speculation. No explicit or implicit scriptural support, evidence falls short of a persuasive conclusion from the data, and it’s built on shaky foundations—“because A, then it makes sense that B, and therefore it could mean C, and so D.” It’s an educated guess based on circumstantial evidence (e.g., who wrote the Book of Hebrews). Hold very loosely to issues with Grade D support—never force your guess on another believer.
  • Grade E: Poor or non-existent support. No explicit or implicit evidence, no logical conclusion or inference from data, and cannot be taken seriously even as a guess. The passage doesn’t support the issue at hand. Ditch passages with Grade E support.

In the next article, we’ll look at Option 1 from the table, above.

[1] This is called “perichoresis,” which Erickson helpfully defines as: “Indwelling or mutual interpenetration. An ancient teaching that understands the Trinity as consisting of three persons, so closely bound together that the life of each flows through each of the others,” (Concise Dictionary, s.v., “perichoresis,” p. 152).

[2] Calvin, John, p. 2:90. Alvah Hovey, Commentary on John, in American Commentary (Philadelphia: American Baptist Publication Society, 1885), p. 286.

“A very wonderful promise! But has it been fulfilled? We think it has. For if we look at the wonders of the Day of Pentecost, together with the events that followed in the rapid spread of the gospel during the apostolic age, it does not seem extravagant to regard them as greater than any which took place during the ministry of Christ. And if we compare the spiritual results of the three most fruitful years of the ministry of Paul, of Luther, of Whitefield, or of Spurgeon, with the spiritual results of Christ’s preaching and miracles for three years, we shall not deem his promise vain. And if it be urged against the latter instances that miracles are wanting, it may be replied that supernatural works in the realm of spirit are superior, rather than inferior, to those in the world of sense—that to raise a soul from death unto life is really a greater act than to raise a dead body from the grave.”

[3] Gk: ὅτι παρʼ ὑμῖν μένει καὶ ἐν ὑμῖν ἔσται.

[4] 1833 New Hampshire Confession of Faith, Article II. 

[5] This is Chrysostom’s interpretation and it’s followed by many modern interpreters (“Homily LXXIX,” in NPNF1, vol. 14, ed. Philip Schaff, trans. G. T. Stupart (New York: Christian Literature Company, 1889), p. 291).

There are two other reasonable options to understand Jn 16:16f.

First is that Jesus speaking of the coming of the Spirit—they will soon not see Him any longer, but nevertheless they will “see” Him by the illumination of the Spirit. This hinges on the two different words for “see” which John uses, and the conclusion that if John were speaking of them physically “seeing” Jesus soon, he would have used the same word for “sight” in the sentence. But he didn’t. So, there must be some distinction between the two words, and the latter can be interpreted as a mental or spiritual perception (BDAG, s.v., sense A.4). John Calvin is an eloquent champion for this view (Commentary on the Gospel According to John, vol. 2 (reprint; Bellingham: Logos, 2010), p. 147). More recently, Edward Klink advances this proposal (John, ZECNT (Grand Rapids: Zondervan, 2016; Kindle ed.), loc. 18998f). This interpretation is plausible but seems too cute by half. Jesus’ insistence on them seeing Him again and being filled with joy (Jn 16:20f) seem to indicate something more than spiritual enlightenment.

A second option is that Jesus is speaking of His second coming. But His audience never saw the second coming. It seems hollow if Jesus assured them all that they’d soon see Him, but He really meant that the Christians alive at His second coming would see Him.

[6] I am indebted to Paul Henebury’s “Rules of Affinity” as the inspiration for this grading scale. I did not use his grading scale or his descriptions, but I did take his general concept.

John 14:1-3 and the Rapture (Part 1)

John 14:1-3 and the Rapture (Part 1)

Many American Christians have been raised in a church culture that stresses that Jesus will return to “rapture” or snatch away “the church” before the Great Tribulation. They believe “the church” is a different people than ethnic Israel, with a complementary but distinct future.[1] Because this great tribulation is “a time of trouble for Jacob” (Jer 30:7), it is not for “the church.” Therefore, the rapture is the point where “the church” slips out the door just before this tribulation begins.

They believe this rapture will involve (a) resurrection of all believers who died since Pentecost, and (b) a simultaneous snatching away of all believers still alive, all to (c) meet the Lord in the air for transport to heaven while tribulation rages here. Later, Jesus will return from heaven with “the church” to end this great tribulation—this is the second coming.

This is part of a “pre-tribulational” (i.e., Jesus will return before the tribulation), and “premillennial” (i.e., Jesus will establish His kingdom to trigger the millennium) framework called dispensationalism.

Many of these Christians point to John 14:1-3 as proof of the rapture of “the church.” This article will consider what Jesus says at John 14:1-3. First, we’ll examine the entire context of Jesus’ farewell talk at Jn 13:33 to 16:33. Second, we’ll examine four common interpretations about what Jesus said at Jn 14:1-3. Third, we’ll propose a solution.

See the other articles in the “rapture series” here. See this entire article on “John 14:1-3 and the Rapture” as a single PDF here.

1: The long convo—Jesus says goodbye

It’s silly to interpret something without context. You watch a video clip of something that looks terrible, but the whole clip shows it in it’s true light. It’s the same with the bible. So, to get what Jesus says at John 14:1-3, we must consider everything He says during a very long talk after the last supper.

Here’s the outline—and this is “kind of a big deal” because Jesus constantly talks about different ways in which He’ll “come back” and reunite them to the Father. Skip this if you want, but you might want to refer to it later.

  • Jn 13:33-35: Jesus’ announcement about His physical departure, and therefore the necessity of brotherly love as the mark of the true Christian community
    • Jn 13:36 – 14:4: Dialogue on Peter’s question.
      • Believers must trust Jesus. He will physically return to the Father’s personal presence, and eventually bring believers into His Father’s presence, too. Yet, they already know “the way”!
    • Jn 14:5-7: Dialogue on Thomas’ question.
      • Believers are, in a real sense, in the Father’s presence right now by means of trusting in Jesus’ Good News—He is “the way” to the Father’s “house.”
    • Jn 14:8-21: Dialogue on Philip’s implicit question.
      • Jesus and the Father mutually indwell one another, and this is why when you “see” one you “see” the other. Jesus must return to the Father’s presence to direct His campaign against the kingdom of darkness from on high. Meanwhile, He sends believers the Holy Spirit so we aren’t left as orphans. Jesus will reveal Himself to (i.e., be “seen” by) those who love the Father, by means of the Spirit.
    • Jn 14:22-31: Dialogue on Judas (not Iscariot’s) question
      • Jesus will only show Himself to those who love Him, which means those who obey His teaching. The Spirit, through whom Jesus is “with us,” brings believers peace and teaches them. Jesus warns the disciples about all this beforehand, so they’re prepared for the day.
  • Jn 15-16: Jesus and the disciples “walk and talk” on the streets of Jerusalem
    • Jn 15:1-25: Be sure to stick with Jesus.
      • Fruit is the mark of a true Jesus follower, and the defining fruit is brotherly love.
    • Jn 15:26 – 16:15: The work of the Spirit in the New Covenant.
      • Jesus must physically return to the Father and “pass the baton” (as it were) to the Spirit. He will be their Advocate and teacher, and so they’ll be able to endure.
    • Jn 16:16-28: Jesus on His resurrection reunion.
      • The disciples will see Him “after a little while,” (Jn 16:16) and then their grief will turn to joy (Jn 16:20, 22). At that time, Jesus will speak plainly to them about the Father (Jn 16:25).
    • Jn 16:29-33: Farewell address ends

1a: The mic drop—Jesus says goodbye (vv. 13:33-35)

Our passage opens after Judas has bolted from the Last Supper and fled into the night. He’s on his way to betray Jesus to the Jewish authorities (Jn 13:27-30).

Jesus, perhaps taking a deep breath as He sees the walls closing in on Him, explains that both He and God will be “glorified” by what’s about to happen. It’s so certain that Jesus speaks as if His arrest, torture, and execution are already a done deal: “Now the Son of Man is glorified and God is glorified in him,” (Jn 13:31). The word “glorify” here is a churchy term, and it means to be held in honor, or clothed in splendor.[2] Basically, Jesus will be honored triumphantly,[3] and so too will God.

Jesus then explains: “My children, I will be with you only a little longer. You will look for me, and just as I told the Jews, so I tell you now: Where I am going, you cannot come,” (Jn 13:33).

Where is Jesus going? Clearly, it’s back to the Father’s side in heaven (cp. Jn 17:1ff). Now, heaven is not a physical location “up there” in the clouds. Satellites go “up there.” Manned space missions go “up there.” Heaven is not in outer space—it’s best understood as a different dimension where God dwells.[4] It’s the place from which Jesus came (Jn 3:13; 17:1f) and to which He returned at His ascension: “he entered heaven itself, now to appear for us in God’s presence,” (Heb 9:24). It’s the place where God dwells (“Our Father in heaven …” Mt 6:4). It’s the place where believer’s inheritances are kept for them (1 Pet 1:4-5; cp. Mt 6:20). Heaven is God’s throne room (Mt 5:34). Perhaps, then, we should see “the kingdom of heaven” as meaning something like “the kingdom of God’s presence” which has “come near” in Jesus (Mk 1:15)—His reign.

Because heaven in our context is God’s holy presence, then we should remember that God is not a stationary rock—He moves. In fact, the Christian story ends with this declaration: “Look! God’s dwelling place is now among the people, and he will dwell with them,” (Rev 21:3). The story moves from (a) crude representations of God’s throne room under the figures of the tabernacle (Ex 25:9), to (b) the New Testament explanation that these figures taught us in advance about Christ’s sacrifice (Heb 9:1 – 10:18), and finally (c) to Father and Son sharing a throne here on earth, in a new creation (Rev 21:1 – 22:5).

The Apostle John sees “the Holy City, the new Jerusalem, coming down out of heaven from God,” (Rev 22:12). The celestial city represents the pure community of God’s presence just as Babylon is the community of evil and wickedness (Rev 17-18), and one day it will no longer be just “the Jerusalem that is above” (Gal 4:26)—it will be here. No longer will our citizenship in “Mount Zion … the city of the living God, the heavenly Jerusalem” (Heb 12:22) be an abstraction that we can’t see and touch—it will be here.

More than a place, this “heaven” here on earth is also a state of being. There are no tears, no pain, no sorrow, no sin— “nothing impure will ever enter it … no longer will there be any curse,” (Rev 21:27; 22:3). “There will be no more death or mourning or crying or pain, for the old order of things has passed away,” (Rev 21:4). One writer says: “Heaven is the life willed for us originally in creation by God the Father, lived for us by the Son, and finally enabled by the Spirit.”[5] Isaiah speaks of a “new heavens and a new earth” with very physical and earthly descriptions of perfect fellowship in an ideal society (Isa 65:17-25). No old age, no infant mortality, endless crops of plenty, satisfaction from work, blessedness from the Lord, perfect fellowship with Him and each other—it’s all there.

Belinda Carlisle was right— “heaven” will indeed be a place on earth, because heaven is God’s personal presence which brings blessedness and community with Him. This is why the Apostle Peter, casting his mind on promises like these, wrote: “… in keeping with his promise we are looking forward to a new heaven and a new earth, where righteousness dwells,” (2 Pet 3:13).

God has long promised to re-create the fellowship and community our first parents ruined (Zech 2:10; Ezek 48:35), and by the end of the story He will have made good on that promise. This means that “heaven” is not static. New York City doesn’t move, nor does London—but “heaven” does, because “heaven” is where the Lord is.

So, what does Jesus mean in John 13:33 when He says: “Where I am going, you cannot come?” He means (a) that He’s soon returning to the Father’s personal presence (“I am coming to you now …” Jn 17:3), and that (b) the disciples cannot yet come with Him. Why not? Because they’re still alive, and so will remain here. To be absent from the physical body is to be physically present with the Lord in that other place (2 Cor 5:8). But, for now, we who are alive must wait.

1b: Convo on Peter’s question (vv. 13:36 to 14:4)

Peter and the others then ignore Jesus’ urgent pleas for them to show love to one another (Jn 13:34-35), and instead press Him about His departure (Jn 13:36-37)—what’s that all about?

Simon Peter asked him, “Lord, where are you going?”

Jesus replied, “Where I am going, you cannot follow now, but you will follow later.”

Peter asked, “Lord, why can’t I follow you now? I will lay down my life for you.”

How could He leave? What’s going on? Where is He going? After an incredulous aside to Peter (Jn 13:38), Jesus murmurs some comforting words: “Do not let your hearts be troubled. You believe in God; believe also in me,” (Jn 14:1). The word might be better translated as trust (not “believe”), but the point is that Jesus’ departure is not an abandonment.

My Father’s house has many rooms; if that were not so, would I have told you that I am going there to prepare a place for you? And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am. You know the way to the place where I am going (John 14:2-4).[6]

This “house” is figurative imagery to express the place where the Father lives—i.e., His personal presence.[7] This is why Jesus referred to the temple, that grand and living object lesson, as “my Father’s house” (Lk 2:49; Jn 2:16)—because the Father lived inside.[8] This is why the Apostle Paul says the Christian community is God’s “house” (1 Cor 3:6; 1 Tim 3:15)—because God’s Spirit dwells in our midst. It’s why the writer of the letter to the Hebrews explained “we are his house,” (Heb 3:6). The temple is God’s “house” (Ps 69:9, cp. Jn 2:17; Lk 19:46).

But “my Father’s house” is not a physical structure anchored to a particular place. God does not live at 777 Eternity Drive. Instead, “my Father’s house” is a figurative reference to God’s personal presence. In the same way, the real throne room in heaven to which Jesus returns is “my Father’s house” because God is there.

We’ve seen that there is no physical house, and there are no real rooms. These are metaphors. Jesus is saying that He won’t abandon them. Adopting the imagery of a friendly innkeeper, Jesus promises that He’s leaving to prepare “rooms” for each one of them in the Father’s personal presence (i.e., “my Father’s house”). And one day Jesus will come back and bring them face to face with God so they can all be there with Him together. In fact,[9] they already know how to get to the Father’s house themselves (Jn 14:4).

We continue looking at Jesus’ farewell talk in the next article.

[1] See Charles Ryrie, The Basis of the Premillennial Faith (New York: Loizeaux Brothers, 1953),ch. 7. Ryrie’s book should be titled The Basis of the Dispensational Faith, because premillennialism is not necessarily dispensationalism.

C. I. Scofield wrote: “Comparing, then, what is said in Scripture concerning Israel and the Church, he finds that in origin, calling, promise, worship, principles of conduct, and future destiny—all is contrast,” (Rightly Dividing the Word of Truth (reprint; Philadelphia: Philadelphia School of the Bible, 1921), p. 11). Scofield’s student, Lewis S. Chafer, lists 24 contrasts between Israel and the Church (Systematic Theology, vol. 4 (reprint; Grand Rapids: Kregel, 1976), ch. 3)!

[2] See BDAG, s.v., sense 2; LSJ, s.v., sense 2.  

[3] Oxford English Dictionary, s.v. “glory (v.1), sense 1,” July 2023, https://doi.org/10.1093/OED/4382797103.

[4] See (a) Millard Erickson, Christian Theology, 3rd ed. (Grand Rapids: Baker, 2013), pp. 1125-1133, (b) Alvah Hovey, Biblical Eschatology (Philadelphia: American Baptist Publication Society, 1888), pp. 156-160.

[5] Thomas Oden, Life in the Spirit: Systematic Theology, vol. 3 (San Francisco, HarperCollins, 1992), p. 460.

[6] The Greek here is pretty straightforward. Any mysteries in this verse aren’t hidden here: Gk: ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν εἰ δὲ (emphasis) μή, εἶπον ἂν ὑμῖν ὅτι πορεύομαι ἑτοιμάσαι τόπον ὑμῖν; καὶ (additive) ἐὰν πορευθῶ καὶ ἑτοιμάσω τόπον ὑμῖν, πάλιν ἔρχομαι καὶ παραλήμψομαι ὑμᾶς πρὸς ἐμαυτόν, ἵνα (purpose + subjunctive) ὅπου εἰμὶ ἐγὼ καὶ (adjunctive) ὑμεῖς ἦτε (subjunctive = paired with ἵνα) καὶ (emphasis) ὅπου (obj. gen.) [ἐγὼ] ὑπάγω οἴδατε (intensive perfect) τὴν ὁδόν (direct obj.).

“In my Father’s house are many rooms. Surely, if this weren’t true, would I have told you all that I am leaving to prepare a place for you? And, if I am leaving to prepare a place for you all, I will come again and take you along with me, so that you will also be where I am. In fact, you already know the way to the place I am going.”

[7] BDAG, s.v., sense 1b.  

[8] Although God never indwelt the second temple, you get the point.   

[9] The NIV drops the conjunction in the phrase: καὶ ὅπου ἐγὼ ὑπάγω οἴδατε τὴν ὁδόν. The conjunction is likely ascensive or perhaps emphatic—the result is the same; the previous thought is focused and further developed.

1 Thessalonians 4 and the Rapture

1 Thessalonians 4 and the Rapture

Many American Christians have questions about something called “the rapture.” These questions are often tied to a particular flavor of premillennialism called “dispensationalism.” According to this framework, “the rapture” means “the idea that Christ will remove the church from the world prior to the great tribulation.”[1] They believe the rapture is before the Great Tribulation, so it is “pre-tribulational.” This teaching relies heavily on 1 Thessalonians 4:13-18, along with other supporting passages. This article will evaluate whether this passage teaches a pre-tribulational rapture.

Brothers and sisters, we do not want you to be uninformed about those who sleep in death, so that you do not grieve like the rest of mankind, who have no hope (1 Thessalonians 4:13).

Paul begins a new subject at 1 Thessalonians 4:13.[2] Maybe the church had written to Paul with this question, or maybe Timothy had relayed it in person (1 Thess 3:6f). Regardless, Paul doesn’t want the church in Thessalonica to be upset and grieve, as if they had no hope.

Why are they upset? We don’t know how the issue came up, but wrong ideas seem to taken root in the congregation about Jesus’ return. This isn’t surprising, because Paul didn’t spend much time with them before he was run out of town (Acts 17:1-9).

What is this hope that ought to stop them from grieving? Paul explains:

For we believe that Jesus died and rose again, and so we believe that God will bring with Jesus those who have fallen asleep in him. (1 Thessalonians 4:14).

Paul explains[3] that, because Jesus has died and rose again, in the same way[4] God will bring with Jesus those who have died (“fallen asleep”) while in union with Him. So, anyone who believes that Jesus is the hinge upon which God’s single plan to rescue us and this world turns—that is, any believer—will be resurrected and be with Jesus forever. This means there is hope, whether the believer is alive or dead.

According to the Lord’s word, we tell you that we who are still alive, who are left until the coming of the Lord, will certainly not precede those who have fallen asleep (1 Thessalonians 4:15).

In fact, the believers who are alive when Jesus returns will not be “first in line” to see Him. The dead believers will not be left behind. What does this mean? Paul explains …[5]

For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first (1 Thessalonians 4:16).

The reason dead Christians won’t miss anything is because Jesus Himself will come from heaven and resurrect “the dead in Christ” first. Jesus will come very publicly, very loudly—accompanied with both a piercing battle cry[6] and the sound of a blasting trumpet. So, the dead believers will be resurrected first—but what about the believers who are still alive when Christ returns?

After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever (1 Thessalonians 4:17).[7]

After the dead in Christ are resurrected in the same way Jesus was (i.e., miraculously), those who are still alive will be caught up, snatched, or suddenly seized away[8] into the clouds to meet Jesus in the air as He returns. The word Paul uses, which the NIV translates as “meet,” suggests an advance reception for an arriving dignitary.[9] This happens right after the resurrection of the dead believers, so that together they will meet Jesus in the air as one group. And so, Paul concludes, in this way all believers will be with the Lord for all time.

The point is that dead believers have reason to hope. They will miss nothing. So, when Paul makes his conclusion at the end of v.17, he’s drawing those strands together. He’s answering a question about whether the dead in Christ will miss out when Jesus returns. The answer is no, both dead and living believers will meet the Lord together in the air. In this manner, all believers will be with Jesus forever.

Therefore encourage one another with these words (1 Thessalonians 4:18).

So, does 1 Thessalonians 4:13-18 teach that the Lord will remove the church from the earth before the Great Tribulation? No, it does not. The passage isn’t about the rapture at all. It’s about how those who are in relationship with Jesus, whether alive or dead, always have hope that they’ll be with Him forever when He returns. To be sure, the passage contains the rapture, but that isn’t the same thing as being about the rapture.

Paul doesn’t directly answer the question about rapture timing. He doesn’t address that issue at all. He simply says that, when Jesus returns, both dead and living believers will meet Him in the air as one group and be with the Lord forever.

  • Two-stage return for Jesus. Does the group (a) then ascend back to heaven with Jesus, (b) clearing the way for the Great Tribulation on the people of Israel, and then (c) return to earth with Jesus afterwards?
  • Single return for Jesus. Or does the group simply fall in behind Jesus in the air as He continues His return—in which case this meeting is like a divine triumphal entry in which they met Him “half way”?

You must bring in other passages to make the case for a pre-tribulational rapture, which sees a two-stage return for Jesus. I’ll examine the most common support passages in follow-up articles. But the evidence in 1 Thessalonians 4:13-18 does not explicitly support any particular timing for the rapture. The closest Paul comes is the word he uses for this “meeting” with the Lord in the air (v. 17), which suggests a public welcome for Christ when He returns to His holy city.[10] In other words, there is a hint of support here for a single return for Jesus.

[1] Millard J. Erickson, The Concise Dictionary of Christian Theology, revised ed. (Wheaton: Crossway, 2001), s.v. “Rapture, Pretribulational view of the,” p. 167.

[2] The NIV omits the transitional conjunction δὲ.

[3] The conjunction at the beginning of v.14 is explanatory (γὰρ).

[4] The adverb of manner at v. 14b (οὕτως) explains that our dying and rising again will happen in the same way as Jesus.’

[5] The conjunction at the beginning of v.17 (ὅτι) is explanatory.

[6] BDAG, s.v., “κέλευσμα,” p. 538; LSJ, s.v., p. 936.

[7] Gk: ἔπειτα ἡμεῖς οἱ ζῶντες (nom. apposition) οἱ περιλειπόμενοι (nom. apposition) ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα (paired with ἡμεῖς) ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ (conclusion) οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα.

“And then we—those who are alive and are still here—will be snatched away together with them into the clouds to meet the Lord in the air. And so, in this way we’ll be with the Lord for all time.”

[8] BDAG, s.v., “ἁρπάζω,” sense 2, p. 134; LSJ, s.v., sense 2, p. 246.

[9] See (a) BDAG, s.v. “ἀπάντησιν,” p. 97, (b) LSJ, s.v., (c) Erik Peterson, TDNT, s.v., p. 1.380–381. See also the context of the usage at Mt 25:6 and Acts 28:15.

[10] “According to 1 Th. 4:17, at the second coming of the Lord, there will be a rapture εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα. The word ἀπάντησις (also ὑπάντησις, DG) is to be understood as a tech. term for a civic custom of antiquity whereby a public welcome was accorded by a city to important visitors. Similarly, when Christians leave the gates of the world, they will welcome Christ in the ἀήρ, acclaiming Him as κύριος,” (Peterson, TDNT, s.v. “ἀπάντησις,”p. 1:380-381).