The Kingdom Paradigm

by Brad Sherman

8

Defining Rapture

Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed; in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. — 1 Cor 15:51-53 (NKJV)

The transformation from mortals to immortals at Christ's coming can accurately be termed the rapture. The goal here not to disprove rapture, but rather to define it in a more accurate way. Given the sway this doctrine has in forming one’s paradigm and the central position this doctrine has taken in the minds of many evangelicals, an extensive examination is warranted.

Common Proof Texts for the Escape View
The question being raised is whether or not the Bible actually teaches that the church/Christians will leave the planet to escape tribulation in a first stage of Christ's second coming. Let’s start by looking at just three passages of scriptures that are often cited as proof text for an “escape” or a physical removal of the church prior to tribulation and Jesus' return to establish His Kingdom.

John 14:2-4

In My Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also. And where I go you know, and the way you know. — John 14:2-4 (NKJV)

The word for mansions is the Greek word mone, which simply means a dwelling place. We could discuss whether or not the reference to mansions is referring to a literal house or not, but that is another issue. Whether it is a literal house or whether it is symbolic of something else doesn’t apply to the question at hand. The questions is whether that dwelling place will be on earth or in heaven. When Jesus comes to receive us to Himself, does He take us back to heaven or does he receive us to himself on earth? This passage really doesn’t say whether Jesus is taking us to our mone in heaven or whether He is bringing our mone with Him when He comes.

One thing is clear: He says “I will come again...” Since He was talking to people on earth, that is a clear reference that He is coming back to earth and nothing is said about taking us to heaven. Only if someone had a previously assumed that we were leaving or if they had assumed that we were intended to live for eternity in heaven (more on this in the next chapter), would they automatically think this was talking about a dwelling place that is off planet earth.

1 Thessalonians 4:14-17

For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus. For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who are asleep. 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. — 1 Thessalonians 4:14-17 (NKJV)

This passage does indeed say that we will meet Jesus in the clouds, but a point that is often overlooked is that this meeting in the clouds is in the context of His descent from heaven. Nothing in this passage speaks of Him turning around and returning to heaven after we meet Him. It simply says He is descending. Again, only if one held a presupposition of leaving would it be possible to think of this as a proof text for leaving the planet.

Daniel 12:1

Now at that time Michael, the great prince who stands guard over the sons of your people, will arise. And there will be a time of distress such as never occurred since there was a nation until that time; and at that time your people, everyone who is found written in the book, will be rescued. — Dan 12:1

     This passage from Daniel is a wonderful promise, one that I embrace. It describes a severe time of distress but promises we will be rescued. However, nothing here states that God’s method of rescue is to remove us from the planet. God is able to rescue us from trouble, even while trouble is all around us.

Texts that Oppose the Escape View
     Matthew 24:37- 41 is also used as a common proof text and we will look at it later in this chapter. But if we are to disprove the escape rapture view, establish a new position and a building block for a new paradigm, we must do more than point out the lack of explicit language describing a departure from earth at the rapture. We must show that the scriptures in fact teach the opposite, that we will not leave. Otherwise this issue is simply a matter of personal interpretation or opinion. The scriptures actually give us several passages that not only cast doubt upon the escape view, but show just the opposite. Now let’s look at some scriptures that make the escape rapture view very difficult to believe.

The Parable of the Mustard Seed
     In the parable of the mustard seed (Matt 13:31-32), Jesus compared the Kingdom to the mustard seed.

Another parable He put forth to them, saying: "The kingdom of heaven is like a mustard seed, which a man took and sowed in his field, which indeed is the least of all the seeds; but when it is grown it is greater than the herbs and becomes a tree, so that the birds of the air come and nest in its branches." — Matthew 13:31-32 (NKJV)

Though the mustard plant starts out small, very small, it will grow and grow until it is the greatest of all the garden herbs. This does not present a picture of the Church abandoning a hopeless situation on earth and escaping to heaven. Here we see the Kingdom of God (within the church) portrayed as growing among the other kingdoms until it is ready to rule the whole earth (at Jesus’ return). This is the same idea given by Isaiah: “Of the increase of His government and peace there shall be no end, upon the throne of David, and to establish it with judgment and with justice from hence forth [from the time Jesus was born] even for ever. The zeal of the Lord of Hosts will perform this” (Is. 9:7).

The Parable of the Dragnet
In the parable of the dragnet (Matt. 13:47-50), Jesus told of fishermen who cast out a net and brought in a catch. They began to sort the fish and keep the good and throw out the bad.

Again, the kingdom of heaven is like a dragnet that was cast into the sea and gathered some of every kind, which, when it was full, they drew to shore; and they sat down and gathered the good into vessels, but threw the bad away. So it will be at the end of the age. The angels will come forth, separate the wicked from among the just, and cast them into the furnace of fire. There will be wailing and gnashing of teeth. — Matthew 13:47-50 (NKJV)

Jesus said, “So shall it be at the end of the world,” so we are clearly talking about His return.
We see the judgment of the wicked (the severing of the wicked from among the just) taking place on the earth with no mention of the righteous leaving. In fact, Jesus taught that the meek would inherit the earth (Matt 5:5). Isaiah also foretells this event; Behold, the day of the Lord is coming, cruel, with fury and burning anger, to make the land a desolation; and He shall exterminate its sinners from it (Is. 13:9 NAS).

The Parable of the Tares and the Wheat
The parable of the tares and the wheat (see Matt 13: 24-30) confirm the parable of the mustard seed and the parable of the dragnet.

Another parable He put forth to them, saying: "The kingdom of heaven is like a man who sowed good seed in his field; but while men slept, his enemy came and sowed tares among the wheat and went his way. But when the grain had sprouted and produced a crop, then the tares also appeared. So the servants of the owner came and said to him, 'Sir, did you not sow good seed in your field? How then does it have tares?' He said to them, 'An enemy has done this.' The servants said to him, 'Do you want us then to go and gather them up?' But he said, 'No, lest while you gather up the tares you also uproot the wheat with them. Let both grow together until the harvest, and at the time of harvest I will say to the reapers, "First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn." — Matthew 13:24-30 (NKJV)

     Jesus told the story of bad seed (tares) being sown by the enemy among the good seed (wheat). After the workers noticed the tares growing with the wheat and reported it to the master. They were instructed not to uproot them yet, but to let the two grow together until the time of the harvest and then first gather the tares and bind them together in bundles and burn them.

     In Jesus' explanation of this parable to his disciples, He said the burning of the tares represented the end of this age when the angels of God would gather out of his kingdom all things that offend and them which do iniquity and then the righteous will shine forth as the sun in the kingdom of their Father. Notice that first the tares were gathered out. There is no indication that the wheat (the righteous) were ever uprooted, but continued to grow and even become more prominent. This confirms the passage from Matthew 24 which says “...as the days of Noah were, so also will the coming of the Son of Man be.” (Matt 24:37). In the days of Noah the wicked were removed, not the righteous.

The Parable of the Leaven
     In the parable of the leaven (Matt.13:33) the subject again is the Kingdom of God and Jesus describes how the kingdom is like leaven hidden from view yet spreading till the whole was leavened. The kingdom will spread throughout the earth, like leaven (yeast) spreads through dough. This fits with the understanding that the kingdom of God exists now and is spreading, but is hidden and will not appear as the literal government of the earth until King Jesus appears.

     There are other passages that speak very directly saying 1) that the upright and blameless will remain in the land, 2) the righteous will never be removed from the earth, and 3) that we would not be taken out of this world.

For the upright will dwell in the land, And the blameless will remain in it; But the wicked will be cut off from the earth, And the unfaithful will be uprooted from it. — Proverbs 2:21-22 (NKJV)

The righteous will never be removed, But the wicked will not inhabit the earth. — Prov 10:30 (NKJV)

I have given them Your word; and the world has hated them because they are not of the world, just as I am not of the world. I do not pray that You should take them out of the world, but that You should keep them from the evil one. Once again, we have a biblical teaching that the wicked are removed from the earth, no t the saints. — John 17:14-15 (NKJV)

     These three are perhaps the clearest and most direct statements addressing this issue. This is particularly true of John 17:15 because of the context in which Jesus was acknowledging the hatred that the world has for us, and prayed that we would not be taken out of the world (but that we be protected from evil). It seems clear to me that the escape rapture view is not something that Jesus believes in. He taught that the wicked shall be removed from the earth in judgment and that His people would then rule and reign on this planet with Him. The heavens belong to the Lord, but He has given the earth to the children of men (see Ps. 115:16).

Where Did the Escape View Come From
     In light of these things we have to ask: “How did this doctrine get started and how did it become so popular? Its origins seem to be rooted in an utterance given by a woman named Margaret McDonald in the church led by Scottish clergyman, Edward Irving (1792-1834). The utterance was supposed to be prophetic but the whole idea was denounced in 1864 by Dr. S.P. Tregelles. However it was promoted by the teachings of an Anglo-Irish evangelist, John Nelson Darby (1800-1882), who is known as the father of dispensationalism. It gained wider acceptance through Cyrus Scofield (1843-1921), who published this view in the notes of his Scofield Study Bible. Study bibles with commentary inserted were not new, but the Scofield Bible was very popular in its day and is still used today.

What Will the Rapture Really Look Like?
     The point has been made that the rapture is certainly a valid biblical event. But given the information presented, how it will take place may be quite different from what many have imagined. Jesus said His coming would be as it was in the days of Noah. This passage from Matthew has also been used as a proof text for the escape view. But let’s take a closer look.

But as the days of Noah were, so also will the coming of the Son of Man be. For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and did not know until the flood came and took them all away, so also will the coming of the Son of Man be. Then two men will be in the field: one will be taken and the other left. Two women will be grinding at the mill: one will be taken and the other left. — Matthew 24:37-41 (NKJV)

     In the days of Noah, the earth was filled with wickedness and only Noah and his family were considered upright before God. Noah entered the ark and the wicked were all destroyed by the flood. So when we read in verse 39 that the flood came and took them all away, it is referring to those taken away in judgment, while Noah and his family stayed on the earth and inherited it. This will happen to the wicked when Jesus returns.

     It would be easy to assume that the word took (in verse 39) and the word taken (in verses 40 and 41) are forms of the same word. If so, it would naturally follow that the fate of those whom the flood took would be the same as those taken from the field or the mill. But as a friend of mine once pointed out, these are very different words. The word took in vs 39 is the Greek word airo, which, as expected, means to take up or take away. It is also translated as to put away, and remove. This refers to sinners being taken away in judgment. But the word taken in verses 40 and 41 is the Greek word paralambano which means to receive near, i.e. associate with oneself (in any familiar or intimate act or relation); by analogy to assume an office. It is also translated take unto or take with. This refers to the righteous being given a place authority in the Christ’s kingdom.

     So we can see that this passage is describing the fate of both the wicked and the righteous. First Jesus describes the wicked being taken away in judgment. Then He explains that during these same days, the righteous will be received near and associated closely with Him, even receive an office as He promised His disciples in Matt 19:28, and in the parable of stewardship where the servants were given authority over cities (Luke 19:17-20).

     So, for those who believe that the man taken from the field and the woman taken at the mill are raptured, that is correct. But there is nothing here that indicates they are leaving the planet to escape trouble. They are instead taken into a close association with Jesus, possibly an office of authority. This is when the righteous are changed in a moment, put on immortality, and begin to rule with Him.

In the Twinkling of an Eye
     Paul describes the rapture in his first letter to the Corinthians and in his first letter to the Thessalonians. In the Corinthian Letter he describes it as taking place in a moment, in the twinkling of an eye.

Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed-- in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: "Death is swallowed up in victory." — 1 Corinthians 15:51-54 (NKJV)

     Please allow me a moment for some sanctified speculation. Could it be that at Christ's return, we will meet Him in the air and immediately be transported to the Mount of Olives? We know that He ascended into heaven from the mount of Olives as His disciples watched. When He had disappeared into the clouds, two angels spoke to them saying, "Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven." (see Acts 1:9-12). Zechariah prophesied of His return saying, "And in that day, His feet shall stand on the Mount of Olives..." (Zech.14:4).

     Could it be that we will land on the Mount of Olives and follow Jesus as He ascends the temple mount through the eastern gate to attend the conference of all conferences? The Speaker at this conference will of course be King Jesus and His theme will no doubt be The Kingdom of God on Earth. He will appoint those who will be in authority to rule and reign with Him for a thousand years and we will see the complete fulfillment to our prayer, "Thy Kingdom come, Thy will be done on earth as it is in heaven!" I believe we have moved from sanctified speculation to strong scriptural probability.

     When the Jews came back to Jerusalem from captivity in Babylon, they ascended mount Zion with songs of joy. Psalm 126 is “A song of Ascents” that they sang. This is a prophetic shadow of the return of Jesus when He too will lead a great company, set free from the bondage of corruption and the limitations of mortality, to enjoy the glorious liberty that comes with the redemption of our bodies (See Romans 8:18-23).

     All this could happen in a moment, in the twinkling of an eye, with no passage of time as we know it, much the way a dream that seems to take a long time, but actually happens in mere moments. Researchers have even discovered that we dream most during that stage of sleep known as the REM cycle. REM stands for Rapid Eye Movement (twinkling of an eye?). The Song of Ascents from Psalm 126 starts like this: When the Lord brought back the captivity of Zion, we were like those who dream.

    I pray this information will be prayerfully considered and will be used to motivate us to be more zealous in preparing the way for the coming kingdom of God.

Paradigm Builders
     The Bible does not say that the Church is going to be removed from the earth. Though we do indeed meet the Lord in the air at His return, nothing indicates that He then turns around and goes back to heaven with Christians in tow. Jesus specifically said, “ I do not pray that You should take them out of the world, but that You should keep them from the evil one.”

How would you describe your position regarding this concept:
    Before reading the chapter :
        1- I disagreed
        2- I was unaware or ambivalent
        3- I already agreed

    After you read the chapter:
        1- I disagree
        2- I am considering
        3- I agree

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(c) Copyright, 2013, Brad Sherman