WILL THE CHRISTIANS GO THROUGH THE GREAT TRIBULATION?

The above question is one of the most important confronting the church today. Unlike many other questions in which opposing views are polarized between spiritual and unspiritual segments of the church, in this case each side of the question is represented by believers who are in many cases deeply devoted to the cause of Christ. There

1are three possible answers to the question of whether

or not the samts go through the tribulation: 1. First, that all Christians go through the tribulation and their

translation will take place afterward. 2. Second, that none of the Christians go through the tribulation

but all are translated before that event. 3. Last, that Christians who are prepared and ready are trans­

lated before the Great Tribulation in a first-fruit rapture, and the final harvest rapture and resurrection will take place afterward.

The first group points to such Scriptures as Matthew 24:29-21 in which Christ's coming in power and glory is said to take place after the tribulation.

Certainly a reading of this Scripture would cause one to con­clude that there is a gathering together of the elect at the end of the tribulation. To deny this would require an unpermissible manipulation of the Scriptures. A number of other passages agree with this statement of Christ's.

On the other hand, those who teach a pre-tribulation rapture summon an impressive array of scriptures to back their view. Perhaps the strongest support of this position lies in the fact that Jesus repeatedly warned the church to be on the alert for His coming which could take place any moment. Therefore, to say that Christ cannot come until after the tribulation obviously de­stroys all thought of imminency. In that case, instead of watching for His coming, we should be looking for the rise of the antichrist and the Great Tribulation. After that, we can count off some 1260 days before the Lord could come.

What then is the answer to this seeming contradiction of views? This book seeks the scriptural solution to the paradox. The answer lies of course in the fact that both sets of scriptures are correct. An explanation of this is the story of this book.

Wf/2Jfte Chrialiana

(}o 2Jhrough 2Jhe (}real :J.itufalion?

by Gordon Lindsay

Published by CHRIST FOR lliE NATIONS

Dallas, Texas Reprinted 1986

All Rights Reserved

TABLE OF CONTENTS

Page CHAPTER I

Will the Christians Go Through The Great Tribulation? 3

CHAPTER II Will Any of the Christians Go Through the Tribulation? 6

CHAPTER III Will All the Christians Go Through the Tribulation? ....... 11

CHAPTER IV The Woman Clothed with the Sun and the Rapture

of the Mancbild .. ... .. ... .. .... ... .... .... .. ...... ....... ........ 20

CHAPTER V The Parable of the Five Wise and Five Foolish Virgins.. . 23

CHAPTER VI What Will Be the Effect of the Rapture on the World?.. 28

CHAPTER VII Some Questions Answered About the Pre-Tribulation

Rapture .. ... . ... .. ... .. .. ... .. ... .... ........ ..................... ......... 33

CHAPTER I

Will The Christians Go Through The Great Tribulation?

We are about to consider one of the most important questions that confronts the evangelical church today. That question is: Will the Christians go through the Great Tribulation, or will they be raptured, caught up out of the world before the tribulation?

That there is to be a time of trouble exceeding anything in previous history which will come upon the world just before the coming of Christ back to earth is clear from the Lord's words in Matthew 24:21-22, 29-31:

"For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened. there should no flesh be saved: but for the elect's sake those days shall be shortened."

"Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other."

That this particular tribulation occurs just before Christ's coming (and not back in the Dark Ages or A.D. 70 as some think) is perfectly evident from the above text. The coming of Christ which is attended by certain celestial phenomena is to take place "immedi­ately after the tribulation."

We are told plainly and clearly that with the close of the Great Tribulation, Christ will appear and gather together His elect from one end of heaven to the other. From this it is obvious that the question is not whether any Christians will go through the tribula-

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tion, but whether all the Christians will go through the tribulation? In other words, will some of them be raptured before that time? Let us notice what Paul has to say about this event in his epistle to the Thessalonians :

·•But I would not have you to be ignorant, brethren, con­cerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord'' (I Thes. 4: 13-17).

The same event is referred to in I Corinthians 15: 51-52:

·'Behold, I shew 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 trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed."

Although practically all evangelical Christians believe in this wonderful event referred to by Paul, we must note that there are sharply differing views about when it will take place. One group maintains that the whole church will be translated before the tribulation. Another school takes the view that there is. no rapture until after the tribulation. Both sides present an array of Scripture texts to sustain their position. Which one is right? It is the purpose of this little volume to seek the Bible answer to this question. But to answer it fairly, we must first dismiss any preconceived opinions and go through the Scriptures carefully analyzing each statement that relates to the subject.

Now plainly there are three possible answers to the question. They are as follows:

1. First, that all the Christians will go through the Great Tribu­lation and their translation will take place afterward.

2. Second, that none of the Christians go through the tribulation but all are translated before that event.

3. Last, that Christians who are prepared and ready are trans­lated before the Great Tribulation in a first-fruit rapture, and the final harvest rapture and resurrection will take place afterward.

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It is our purpose to examine the evidence and see just what the Scriptures have to say on this most vital matter.

THE IMPORTANCE OF THE SUBJECT

There is a very important reason why we must find the correct answer to these questions. The Bible makes many references to the fact that God's people should be in momentary expectation of the coming of Christ. If, however, all phases of that event occur after the Great Tribulation, then it is plain we should not be look­ing for the rapture first but for the tribulation. If, on the other hand, there should be a possibility that Christ will take part of the church, or all of the church, before the tribulation, then our per­sonal preparation for the bridegroom's appearance is a pressing matter and not to be delayed until after the tribulation.

Nevertheless, before we go further, we should take note of another question. For as soon as the subject of a pre-tribulation rapture is raised, someone is sure to ask: What is the purpose of it? Is it merely to escape the suffering that other Christians will undergo? Millions have shed their blood for Christ. Indeed we are told that "If we suffer, we shall reign with him." The apostles suffered. Paul especially suffered many things. Likewise did Peter. Nonetheless, after James was killed by Herod and Peter was about to be executed, the church prayed without ceasing for him. The result was that Peter was released from prison so that he could continue to serve the cause of Christ. Apparently in this case Peter could be of more use to the Lord outside of prison than in his becoming a martyr.

Therefore, it is obvious that if there are Christians to be trans­lated before the tribulation, it must be that God has a purpose for them to serve and not merely that they should escape suffering. Could it be that the Lord has some important role for certain believers to play in the winding up of the events of the age? Con­cerning this matter we shall have more to say later.

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CHAPTER II

Will Any Of The Christians Go Through The Tribulation?

One of the views that we have noted is that none of the Chris­tians will go through the tribulation. 1t 1s said that before the event takes place Christ will catch away all that are saved, remov­ing them from the earth.

We believe, however, that this view does not adequately explain ·certain important Scriptures that relate to the subject. These pas­sages clearly teach that at least some of the Christians go through the tribulation and for this we give the following proof :

1. Daniel shows that there will be Christians on earth during the tribulation. The seventh chapter of Daniel tells about four great kingdoms that would arise in the earth. Out of the last king­dom, at the time of the end, there would arise "a little hom." This "little hom" is generally recognized to symbolize the antichrist of whom it is said, "And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time" (Dan. 7:25). Im­mediately afterwards " the little hom" will be destroyed and Christ and the saints will reign (Verses 11, 22) .

Thus the Scripture plainly infers that there will be Christians on earth during the reign of the antichrist. "(He) ... shall wear out the saints of the most High." It is obvious that the antichrist could not "wear out the saints" unless there were Christians present on the earth.

From even a logical aspect, the concept that there will be Christians upon the earth during the Tribulation is quite probable. For example, the individuals who had been exposed to the Gospel message and previously rejected it will begin to reconsider their views in light of the appearance of the antichrist and other events predicted in the book of Revelation. Many who once scoffed at the Bible will, no doubt, begin to seriously seek the Lord. Being in a position of viewing fu!Iilled prophecy on such a dramatic scale

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would stimulate great numbers to believe what they had not previously.

2. Jesus taught that the gathering together of some of the elect takes place at the close of the tribulation.

We have quoted this passage before but because of its im­portance we repeat it:

"For then shall be great tribulation. such as was not since the beginning of the world to this time, no. nor ever shall be . .. Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other" (Matt. 24 :21, 29-3 1).

A simple reading of these verses reveals that Christ's coming and the gathering together of the elect takes place after the tribu­lation and not before. The Lord makes it plain that His reference is to the Great Tribulation, a time of trouble so severe that "except those days should be shortened, there should no flesh be saved." Nor could this gathering of the elect refer just to Jews. It speaks of the gathering of God's "elect ... from one end of heaven to the other." The thought expressed is that this gathering of the "elect" refers to more than the Jews; the church is also called the elect (I Pet. 1 :2).

3. The Gospel of Mark teaches that a gathering of the elect will occur after the tribulation.

"But in those days, after that tribulation. the sun shall be darkened, and the moon shall not give her light. And the stars of heaven shall fall , and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory. And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven" (Mark 13 :24-27).

Mark's teaching corresponds exactly to that of Matthew's. The gathering of the elect by the angels occurs «after that tribulation." Luke 21 :25-28 also teaches the same thing in different words.

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4. The Man of Sin to rise first before the visible coming of Christ.

"Now. we beseech you, brethren. by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a fall­ing away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God . . . And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders" (II Thes. 2:1-4, 8-9).

Here again we see that the coming of Christ does not take place before the rise of the anti christ (also called the "man of sin" and the "son of perdition"). The Lord's corning for His believers takes place afterward. Paul emphasized that no one be misled that that day is at hand, for it cannot come until the "man of sin be re­vealed."

5. John saw a huge multitude come out of the Great Tribulation. The last verses of the seventh chapter of Revelation indicate

that a multitude of Christians will live through the tribulation. We are shown a great multitude standing before the throne of

God. They are not Israelites, for we are told that they are "of all nations, and kindreds, and people, and tongues" (Verse 9). When John was asked who they were, he could not answer. But the angel said, " ... These are they which carne out of great tribulation . .. " (Rev. 7:14).

6. The antichrist makes war with the Christians during the tribulation. Chapter 13 of Revelation, as most prophetic scholars agree, relates to the reign of the antichrist. If there were no Chris­tians on earth during the tribulation, the antichrist could hardly make war against them. But we are told that he does make war with the saints. In that the Book of Revelation agrees with Dan­iel's prophecies. From this and otherScriptures, we see that the evidence is that there will be some Christians on earth during the tribulation.

7. The Book of Revelation declares that the final reaping of the earth by Christ occurs after the tribulation. Revelation 14:9-13

8

shows that at this period in the tribulation, the antichrist is s.till giv­ing the mark of the beast; and the Christians are still being persecut­ed by him. In other words, the antichrist is reigning, the ttibulation is still on, and some Christians are yet on earth. Then as we come to Verses 14 through 16 of that chapter, we see "one ... like unto the Son of man" reaping the harvest of the earth which is evidently the harvest which folloy.'s the Great Tribulation.

8. The types of the Scriptures indicate a post-tribulation rapture and resurrection. The Bible speaks of a special period of "seven days" elapsing before the flood came (Gen. 7:4). Now "days" in prophetic symbolism often refer to years (Nu. 14:34). Noah did not go into the ark until the end of the seven days before the flood, for we are told in Luke 17:27 that on the day that Noah entered into the ark at the end of the seven days, so at the end of the seven years of Daniel's Seventieth Week the Christians go into God's ark, as it were- by rapture ancl' resurrection-and after that judgment takes place.

9. Judgment came on the day that Lot went out of Sodom.

"Likewise also as it was in the days of Lot: they did eat, they drank, they bought, they sold, they planted. they builded; But the same day that Lot went out of Sodom it rained fire and brimstone from heaven. and destroyed them all. Even thus shall it be in the day when the Son of man is revealed'' (Luke 17:28-30).

The day Lot was taken out of Sodom, the terrible judgment came on the city. So likewise, the day the saints are removed from the earth, the judgments of the Great and Terrible Day of the Lord begin. In other words, these take place at once after the saints are removed. There is no time then for the rise of the antichrist and for his three and one half year reign to occur after the general harvest, for the wrath of God is poured out immedi­ately after the saints are taken out. This truth is fully substantiated in Chapters 7 and 8 of Revelation. As soon as the Great and Terrible Day of the Lord begins, there is only a slight pause until the Apocalyptic Trumpet judgments begin. Thus do the Scripture types indicate that the general harvest occurs at the end of the tribulation.

One thing that confuses some Bible students regarding this question is that the Scriptures speak of the believers' not being "appointed to wrath." If that be so, they say, why should any of the Christians go through the tribulation? Their confusion lies in the fact that they suppose that the Great Tribulation and the Great

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and Terrible (Notable) Day of the Lord, also called the Day of God's Wrath are the same thing. But these are two different events. This is easily seen by noting Matthew 24:29 in which the Great Tribulation occurs before the darkening of the sun and moon. On the other hand, the Great Day of His Wrath follows the darkening of the sun and the moon (Acts 2: 19-20; Rev. 6: 12-17). Some Christians will go through the tribulation, but none through the Day of God's Wrath.

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CHAPTER III

Will All The Christians Go Through The Tribulation?

Having settled the fact that some Christians will go through the Great Tribulation, we now have a somewhat different question before us. The question now is, will all Christians go through the tribulation? Or, is there a called-out group who are caught up before the tribulation? What is the evidence? Certainly this is a matter that should be examined closely. The answer must not be based upon one text, but upon the entire Bible evidence. It should not be based on what we think it ought to be, but rather upon what God's Word says. The writer believes that this evidence indicates strongly that there will be a first-fruit rapture and resur­rection before the Great Tribulation. Here is the evidence:

1. The Lord's warnings to be ready for His coming are all marked with the thought of imminency. In all of Christ's warnings concerning His coming, the thought of imminency is always im­plied. The· word "imminency" means an event is impending, although it does not necessarily mean "immediacy." The idea intended is that we should be ready for His coming at any moment. An example of many such texts is found in Mark 13:35-37:

"Watch ye therefore: for ye know not when the master of the bouse cometh, at even, or at midnight, or at the cock­crowing, or in the morning: Lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch."

Apparently from this, as well as many other similar statements by the Lord, there will be an element of surprise in the coming of Christ. Now those who would limit the rapture of the Christians entirely to the one occurring after the tribulation, exclude the thought of imminency. For example, we do not consider the Great White Throne Judgment to be imminent, for we know that the thousand year Millennium must first intervene. Likewise, if the Great Tribulation must occur before any rapture takes . place, then there cannot be the element of imminency. Indeed, if that be the

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case, then we are not now to look for Christ's coming, but rather our attention should be directed to watching the rise of the anti­christ and the Great Tribulation. If we are to watch for the Lord's corning only after the tribulation, only after we have counted off the 1,260 days of the antichrist's reign, then and then only can we expect the rapture to take place. As Christ says, "Immeditaely after the tribulation of those days shall the sun be darkened . . . and then shall appear the sign of the Son of man in heaven . . . " (Matt. 24:29-30) . We repeat: If the post-tribulation rapture is the only phase of Christ's coming, there can be no such thing as the imminency of His coming. Nevertheless, His words on His coming surely imply imminency.

Summing up: The tribulation rapture and resurrection cannot be said to be imminent, for that event will not take place until after the tribulation. On the other hand, a first-fruit rapture, if it takes place before the tribulation, can be said to be imminent. Because we cannot know when such a rapture will take place, we can say that the event may take place at any moment. This har­monizes with the words of Jesus when He said, "But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father" (Mark 13:32).

2. The out-resurrection of the Old Testament Saints. The Scrip­tures speak of an out-resurrection of the Old Testament saints. The verses that refer to it are often passed over as not of special significance. Actually, they have an extremely important bearing on our subject:

"And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; And the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after his resurrection, and went into the holy city, and appeared unto many" (Matt. 27:51-53).

These verses declare there has already been an out-resurrection of the Old Testament saints. In other words, the precedent of an out-resurrection was established at this time. Moreover, this proves that the first resurrection is not an event that must all transpire at one given instant. True, the general resurrection of the righteous dead takes place at the end of the age after the Great Tribulation. But here is a resurrection of Old Testament saints that occurred right after Christ's resurrection! Not all the Old Testament saints, but " .. . many bodies of the saints which slept arose, And came out of the graves after his resurrection . . . " Since there was a

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first-fruit resurrection of Old Testament saints, then the pattern or precedent is set for a first-fruit resurrection of New Testament Christians, which we believe the Scriptures show takes place before the Great Tribulation. And with this first-fruit resurrection, there will be a simultaneous first-fruit rapture.

3. Paul taught that there was an order to the first resurrection.

"For as in Adam aD die, even so in Christ shall all be made alive. But every man in his own order: Christ, the first­fruits: afterward they that are Christ's at his coming" (I Cor. 15:22-23).

Here Paul shows that there is an order to the first resurrection: "Christ, the firstfruits: afterward they that are Christ's at his com­ing." (There are no commas in the original Greek text, and they must be supplied by the translator.) Although Christ is the first of the first-fruits, He is not all of the first-fruits. Revelation 14 clearly teaches that there will be a relatively large company of first-fruit saints, which it would appear correspond to the first­fruit resurrection of Old Testament saints.

The above text shows that there is an order to the first resur­rection. If every believer were resurrected at the same instant, there would be no order to the resurrection, and the above Scrip­tures would be meaningless.

Conclusion: There is an order to the first resurrection (1) Christ first; (2) A first-fruit resurrection of Old Testament saints; (3) A first-fruit resurrection and rapture of New Testament Christians; ( 4) The final harvest resurrection after the tribulation.

4. Paul sought to be in this out-resurrection. Did Paul speak elsewhere of a first-fruit or an out-resurrection? He did indeed, and he tells us he sought to participate in it:

"If by any means I might attain unto the resurrection of the dead (margin: from among the dead) ... I press toward the mark for the prize of the high calling of God in Christ Jesus" (Phil. 3:11, 14).

The reader should study both the text and context carefully. Paul declares he was putting forth every effort to be in the out­resurrection. The Greek original reads "the resurrection from among the dead." It was a prize that Paul eagerly sought. But was all this effort put forth by the apostle simply that he might be in the general resurrection of the righteous in which every saved person will participate? The answer is, "No." Paul's S~1l''a­tion was settled long ago. As to his perso::~cil salvation and

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assurance of a part in the first resurrection, he said, "For I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day" II Tim. 1:12).

Paul was not seeking salvation by some strenuous and pro­longed effort so that he might have a part in the general resurrec­tion. What he was after was the prize-the prize of the out­resurrection! Of this, he says, "I have suffered the loss of all things, and do count them but dung, that I may win Christ . . . that I may know him, and the power of his resurrection ... " (Phil.3:8, 10).

All of which shows that we too may seek for the prize--the prize of the out-resurrection, or out-rapture should we be alive at that time.

5. Christ's promise in Luke 21:3 6 to those worthy to escape all things. Jesus in Chapter 21 of Luke speaks of the time of trouble that precedes the darkening of the sun and the moon and events which usher in the Great and Terrible Day of the Lord. Now concerning these days the Lord says,

"And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh" (Luke 21:28).

That is when these things begin to come to pass we are to understand that our redemption draweth nigh. Moreover, in this connection, Christ gave us a promise that is deeply significant. We are told that there is an escape from the great distress that is to come upon the nations. He says:

"Watch ye therefore, and pray always. that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man" (Luke 21 :36) .

This verse warrants the most careful study. It is a special prom­ise to those believers who "watch ... and pray always." It does not appear to be a promise to the run-of-the-mill Christians­those who coast along in their Christian lives. Second, it speaks of escaping "all these things"--evidently referring both to the tribu­lation period and the Great and Terrible Day of the Lord of which Christ is speaking. "All these things" imply the escaping of both events. All believers will escape the judgment of that Day of Wrath, but those who "watch . . . and pray always," will escape both. Third, Jesus speaks of being "accounted worthy." No man can be "accounted worthy" of salvation-it is free grace and Christ's worthiness or righteousness is accounted to us for that.

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Yet, the Scriptures refer to another kind of worthiness for which the person for his efforts and labor receives certain rewards.

Finally, the words "stand before the Son of man" are significant. They suggest a rapture in which the believer is caught away "to stand before the Son of man" in the heavens.

While this Scripture if it stood alone might not absolutely prove a first-fruit rapture, it certainly is very much in harmony with this teaching.

6. Christ's promise to the Philadelphia church of being kept from that hour which is to try the world.

"Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly : hold that fast which thou hast, that no man take thy crown" (Rev. 3:10, 11).

Here is a promise to be kept from the hour of temptation which will try men who dwell on the face of the earth. The hour of temptation is not to be confused 'Yith the Great and Notable day of the Lord which does not come to try men, but to punish the wicked and to execute judgment on the world.

On the other hand, the antichrist is permitted to try those who dwell on the face of the earth, to determine whom they will serve, whether it be God or Satan.

The verse appears to be a special promise to those who keep "the word of my patience." It is generally understood by prophetic students that the Philadelphia church symbolizes the faithful church which is in existence just before Christ's coming, in contrast to the lukewarm Laodicean church which will not be ready (Rev. 3:7-22) .

The Lord speaks of setting before this church '"'an open door." What does this mean? If we let the Book explain itself, we find that the "open door" signifies, among other things, the open door of rapture to heaven. In the very next chapter, John is caught up to heaven through the "open door" (Rev. 4:1). Chronologically in the prophetic narrative, this catching away of the apostle is at the end of the church age and just before the Great Tribulation.

Christ also adds in His message to the Philadelphia church, the admonition, "Behold, I come quickly: hold that fast which thou hast, that no man take thy crown" (Rev. 3: 11). Here the coming of Christ is related to those believers who are ready to receive crowns. Not every believer will receive a crown. Some will be saved by fire. The truth in this verse is consistent with the thought

15

of a first-fruit rapture. Furthermore, the Lord related these Phila­delphia overcomers to those who will become "pillars" in the temple of God.

Christ declares that He will write upon him the name of His God, something which is said of the first-fruits of Revelation 14:1 who have the "Father's name written in their foreheads." These first-fruits, as we shall see, are in heaven during the Great Tribula­tion, and this indicates that a first-fruit rapture has already taken place (See point 9).

The Lord closes with the words, "He that hath an ear, let him hear what the Spirit saith unto the churches" (Rev. 3: 13). Are we able to hear?

7. The 24 Elders in heaven w_ho wear crowns before the Great Tribulation reflect a first-fruit rapture. We have mentioned John's being caught up to heaven through the "open door." This "door" that is opened in heaven, and the voice of the "trumpet" calling him, speak of a rapture. John the Beloved, one of the Apostles of the Lamb, who will sit on one of the thrones of Israel (Matt. 19:28) is apparently a representative of the first-fruit rapture and resurrection before the tribulation. For the tribulation does not come until Chapter 6 of Revelation.

Now the scene that John sees is that of 24 elders who sit on thrones and who declare that they shall reign as kings and priests on earth (Rev. 5:10). These elders either must have been rap­tured or have received resurrected bodies. Crowns are not given to disembodied spirits. Therefore, a rapture has certainly taken place in the scene presented in Revelation 4. Since the harvest rapture has not yet taken place and will not until after the Great Tribulation, this must represent a first-fruit rapture.

8. The 144,000 first-fruits of Revelation 14 appear in heaven while the tribulation is still on. In Chapter 14 of Revelation, we are shown 144,000 on Mt. Zion. We are told that they are the first-fruits unto God, that no guile is found in their mouth, and that they follow the Lamb whithersoever He goeth. These are not tribulation Christians, for we are told that the Great Tribulation is still on, and people on earth are yet receiving ·the mark of the beast (Rev. 14:9-10). They are, therefore, of the first rap­ture. They have the name of God written upon them, as promised to the Philadelphia church (Rev. 3: 12) . They sing a new song before the throne; they are without fault before the throne of God; and they follow the Lamb whithersoever He goeth.

On the other band, the tribulation harvest is not seen until

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Verses 14-16 of Revelation 14, at which time the Son of man comes and reaps the harvest of the earth :

"And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap : for the time is come for thee to reap; for the harvest of the earth is r ipe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped" (Rev. 14:14-16).

(Note: These 144,000 on Mt. Zion are not the same company as those in Revelation 7. The only similarity between the two companies is their number and that they have the seal of God in their foreheads which prob­ably will be true of all God's people (Rev. 22:3-4).

The 144,000 of Revelation 7 are Israelites while the 144,000 of Revela­tion 14 are redeemed from the earth.

The 144,000 Israelites are living on earth during the Great and Terrible Day of the Lord and need protection by sealing (Rev. 7:3). On the other hand, the 144,000 first-fruits are already in heaven at that time before the throne of God (Rev. 14:4-5).

Earthly Zion could not contain 144,000 people. The 144,000 Israelites on earth live near, not on, the earthly Zion which, at the most, could hold only a few thousand people. We can safely assume that there is plenty of room for 144,000 saints on the heavenly Zion as well as an "immeasurable com­pany of angels."

The 144,000 of Revelation 7 are still on earth during the Great and Ter­rible Day of the Lord, while the 144,000 of Revelation 14 are in heaven during the Great Tribulation and the events which precede the Day of the Lord.

It is obvious for these and other reasons that the two companies are not identical.)

9. The Enoch and Noah type indicates rapture before tribulation. As if this evidence were not enough, we have at least two types

in the Old Testament which indicate a rapture before the tribula­tion.

Enoch is a type of the first-fruit rapture: "And Enoch walked with God: and be was not; for God took him" (Gen. 5 :24) . His translation took place well before the flood; therefore, it is a type of the pre-tribulation rapture.

Noah, on the other hand, is a type of the tribulation Christians. Seven days before the flood, Noah gathered the animals into the ark (Gen. 7: 1-4). Those "seven days" correspond to Daniel's Seventieth Week, the last half of which is the Great Tribulation. In prophecy a day often symbolizes a year (Nu. 14: 33) . At the end of "seven days" the great judgment of the flood came, which is a type of the Great Day of the Lord.

"But as the days of Noe were, so shall also the coming of

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the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be'· C Matt. 24:37-39).

Noah and his family in the ark were raised up with the ark above the judgment of the flood and so became a type of the tribulation harvest that Jesus spoke about in Matthew 24:29-31. The tribulation Christians rise after the tribulation and are not caught in the judgment of the Day of the Lord.

(Some see Noah and his family as a type of Israel sealed. This may also be true. Christ, however, likens Noah's going into the ark as a type of His Second Coming.)

10. Elijah is a type of the first-fruit rapture.

"And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven" (II Kings 2: II).

Types standing alone should not be used to establish doctrine, but they are contributory evidence. Elijah as a type indicates a first-fruit rapture. He was taken up to heaven and Elisha was left behind. "One shall be taken and the other left." On the other hand, Elisha would appear to be a type of the tribulation Christians.

The translation of Elijah resulted in great excitement and con­troversy. The sons of the prophets demanded that a search be instituted for the missing Elijah. They apparently thought it was a case of supernatural transportation and that the Spirit had merely snatched Elijah away and deposited him on a mountain some­where:

"And they said unto him, Behold now, there be with thy servants fifty strong men; let them go, we pray thee, and seek thy master: lest peradve.nture the Spirit of the Lord hath taken him up, and cast him upon some mountain, or into some valley. And he said, Ye shall not send. And when they urged him till he was ashamed, he said, Send. They sent therefore fifty men; and they sought three days, but found him not" (II Kings 2:16-17) .

Although Elisha permitted them to search for three days, the sons of the prophets found him not. Using the prophetic scale of a day for a year, we can see that the three-day search symbolizes the three years of the Great Tribulation, in which people will be

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searching for missing loved ones but will not be finding them. During the tribulation the wicked will mock the people of

God as did the bold youths of Bethel who taunted Elisha with the words, "Go up, thou bald head; go up, thou bald head" (IT Kings 2 :23)-a daring mockery of Elijah's translation. But two bears suddenly "came . . . out of the wood, and tare forty and two children of them" (II Kings 2: 24). (Note: the number 42 is associated with the tribulation which lasts 42 months. )

Elisha is obviously a type of the Christians who are not trans­lated before the tribulation. Nevertheless, there was resurrection power in Elisha's bones. After his death a dead man came in con­tact with his bones, and the man revived and stood upright on his feet (IT Kings 13:21). Many of the tribulation Christians will die as martyrs to be gathered in the resurrection harvest.

There is one more important scriptural evidence that pertains to the subject of the rapture of the Christians-that is the prophecy of the sun-clothed woman and the Manchild of Revelation 12. This is a subject of sufficient importance to be considered in the next chapter.

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CHAPTER IV

The Woman Clothed With The Sun And The Rapture Of The Manchild

"And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born" (Rev. 12:1-4).

The interpretation of the symbol of the sun-clothed woman is a crucial one in understanding prophecy. Some say she represents Israel. Others say that she represents the church. There is no doubt that she is a symbol of Israel, but she represents more than national Israel. The sun-clad woman represents the true church, the called out ones of all ages, whom Satan ever persecutes in his effort to destroy her seed. She was the "'church in the wilderness" when lsrael escaped Pharaoh and fled from Egypt (Acts 7:35). The sun-clad woman represents the church of all dispensations in age-long conflict with Satan. This is shown in the fact that the Great Red Dragon in the symbolism has seven crowns upon his seven heads, thus indicating the whole period of history. (There will be altogether seven world-wide Gentile kingdoms during this age.)

The church and Israel are distinct, yet interwoven together in God's redemption plan and are more closely related than we realize. The early church was in fact composed almost entirely of Jews at its inception. It took on the Gentile aspect only after the apostle Paul received his commission to minister to the Gentiles.

Paul saw Israel and the church as distinct entities, yet both a part of the same olive tree (Read Romans 11 :23-25).

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Israel and the church flowed together at the beginning of the church dispensation and diverged only when the Jewish nation filled to the full her cup of iniquity by rejecting the Holy Spirit (Acts 7:51) . At the end of the age when Israel's national restora­tion takes place, the people will accept Him whom they have pierced, and we shall see a regrafting of Israel into the same olive tree as the church-although of course the two will still have distinctive identities and missions.

The sun-clad woman, as she represents God's people at the end of the age, certainly includes the church.

First, she is a heavenly sign. The church, although on earth, sits in heavenly places with Christ Jesus: "And hath raised us up together, and made us sit together in heavenly places in Christ Jesus" (Eph. 2: 6). She holds this position not without conflict, for she must wrestle with Satan and his angels which are also in high places (Eph. 6: 12).

Second, the woman is "clothed with the sun." The sun is a symbol of Christ who is our righteousness (Mal. 4:2).

Third, the moon is under her feet. This expression shows that the church is in the heavens as well as on earth. Solomon says. ·'Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?" (Songs 6: 10). This is a picture of the church clothed with the sun, fair as the moon, set as an army in a spiritual warfare against the powers of evil.

She also has a crown of 12 stars. Revelation 1 :20 shows us that stars symbolize the leaders of the church, as well as those of Israel. The twelve stars answer to the twelve apostles of the Lamb:

Notice one thing more: The dragon's seven heads, which repre­sent the seven successive world empires, are all crowned. The woman therefore has been in existence during this entire period. However, the ten horns are not crowned as we see they will be in Revelation 13: 1. This shows that in point of time Revelation 12 is just before the Great Tribulation. For in Revelation 13 the ten horns of the kingdom of the antichrist are crowned, showing that by then the tribulation has arrived.

Now, we note that the sun-clothed woman is in travail. She brings forth a Manchild who is to rule the nations with a rod of iron. While this Manchild does symbolize Christ in a retro-prophetic way, this is not the primary fulfillment. The prophecy was, in fact. given over sixty years after Christ ascended to heaven. It just could not be a prophecy if it referred only to the past. Prophecy refers to the future.

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r I

"And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. And the woman fled into the wilder­ness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days" (Rev. 12:5,6).

In the light of the above fact, it is obvious that this prophecy refers primarily to a Manchild Company of overcomers who are to rule the nations with a rod of iron:

"And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father" (Rev. 2:26, 27) .

This Manchild Company, it is to be noted, is caught up to heaven, just before the Great Tribulation begins. The Manchild cannot be a primary symbol of Christ at this point, for He was caught up to heaven 1900 years before. The rapture of the Man­child Company at this time is a powerful proof that there is a first-fruit rapture just before the Great Tribulation.

Notice also that after the Manchild is caught up to the thrQne of God, the woman undergoes a change of position. Satan now perse­cutes the woman. She is no longer in the heavenlies but is seen on earth, exceedingly weakened by the birth of the Manchild. The tribulation church no longer sits in the heavenlies, but the Christians, "the remnant of her seed," left on earth contend with the powers of hell which are now cast into their midst.

The Manchild Company is to be caught up to heaven, and the rest of the seed of the woman is to be left on earth, fulfilling the words of Jesus, "the one shall be taken, and the other left."

Satan's persecution of the seed of the woman is accomplished through the Beast who now comes on the scene. His war is not only against believing Jews but against the saints of "all nations, and kind reds, and people and tongues."

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CHAPTER V

The Parable Of The Five Wise And Five Foolish Virgins

"Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were fool­ish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the toolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they sent to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh" (Matt. 25:1-13).

The Parable of the Five Wise and Five Foolish Virgins is one that deals directly with Christ as the Bridegroom coming for His bridal party. Christ depicts the church as ten virgins waiting for the arrival of the Bridegroom, only half of which will be ready when the Bridegroom comes.

While some believe the five foolish virgins represent apostate Christendom, the use of the symbol "virgins" in this manner is not so found in the Bible. The term "virgins" as a symbol always has a good connotation, standing for ·those separated from the world :

"For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ" (II Cor. 11 :2).

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Again in Revelation 14 the first-fruits unto God are spoken of as "virgins."

"These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb" (Rev. 14:4).

The term "virgins" when used symbolically in the Scriptures does not refer to the married state but rather to separation from the world. "Virgins" are those not defiled with the harlot daughters of Babylon. They have come out from Babylon. Friendship and conformity with the world is reckoned by the Scriptures as spiritual adultery:

"Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever there­fore will be a friend of the world is the enemy of God" (James 4:4).

We must, therefore, grant that the ten virgins represent the true believers of the church of Jesus Christ. That is, they are saved people. They are said to have taken their lamps and have gone out to meet the Bridegroom. The psalmist says, "Thy word is a lamp unto my feet, and a light unto my path" (Psa. 119: 105). By means of the light of God's Word, they were able to go forth and watch for the approach of the Bridegroom.

Since all of the ten are virgins, what then distinguishes the foolish from the wise? We are told that the foolish failed to take oil in their vessels with their lamps, while the wise did. Oil in the Scriptures is a type of the Holy Spirit. The elders are commanded to anoint the sick with oil. "Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him wtih oil in the name of the Lord" (James 5: 14). The oil in itself has no power to heal but rather signifies the presence of the Holy Spirit to heal.

It is God's purpose that His Spirit shall flow continually through and overflow from the innermost beings of His people (John 7:37-38). Our lights can be kept burnin.!!: only when the oil of the Holy Spirit is being constantly replenished. Neglect can cause the supply to diminish.

Paul in II Corinthians 4:7 speaks of our bodies as "earthen vessels" which dissolve after death (II Cor. 5: 1) , and that at the resurrection "an house not made with hands" will replace it. But while we are in this world, this "earthen vessel" holds "the earnest

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of the Spirit." "'Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit" (II Cor. 5: 5) .

The wise virgins recognized the need of keeping oil in their vessels. The foolish virgins realized the importance of the lamps, but they neglected to keep oil in them.

All ten virgins went out to meet the Bridegroom - that is they were looking for the return of Christ. But there was an unexpected delay. There have been times when a false cry has been raised that the rapture was at hand. People have gone into the mountains, into the deserts; others have even climbed on housetops waiting for ·the Lord to come, only to be disappointed.

We are to teach the imminency of Christ's coming, but as we have seen imminency does not necessarily mean immediacy. It is unscriptural to teach that Christ will come at some certain date. Paul gave a warning against this:

"Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand" (II Thes. 2: 1-2).

In other words there must be no time-setting for the rapture. But although there may be unexpected delays, the church must not become discouraged and allow its devotion to wane. She is to be ready whether the Bridegroom should come at morning, noon, or night (Mark 13:35-37).

Finally, as the parable declares, the Bridegroom did come at the midnight hour, which is the darkest hour of the night. And surely the world today is plunged into a dark hour indeed.

When the cry came that the Bridegroom was coming, all the virgins arose, and there was a great lamp-trimming. But, alas, the foolish virgins discovered that their lamps were going out. They had failed to take along a supply of oil. The foolish sought to borrow from the wise, but the latter responded saying that they had only enough for themselves and admonished the others to go and buy from those that sell. This shows that we must constantly replenish the oil in our vessels, and we cannot rely on someone else's blessing or even our own past blessings to make us ready for the coming of Christ. (In my visits. to the Mideast, I noticed that the lamps of the days of Christ, were large enough only to hold oil for one night.)

But can the Holy Spirit be purchased? Not with mammon, of

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course. Yet no one can say that the Spirit-filled life costs nothing. It has cost many Christians their very lives. True discipleship may cost a man all that he has in this world.

"If any man come to me, and hate not his father, and mother, and wife, and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple. And who­soever doth not bear his cross, and come after me, cannot be my disciple. For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, Saying, This man began to build, and was not able to finish'" (Luke 14:26-30).

Christ taught His followers to count the cost. While salvation and the infilling of the Spirit are free ·as far as ··mammon" is con­cerned, full discipleship demands that we count the cost and be willing to forsake all, or whatever may be necessary to win Christ:

"But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ" (Phil. 3:7, 8).

We are told that while the foolish virgins went to buy oil "the door was shut." What does this mean? Revelation 4:1 speaks of "a door was opened in heaven" and John was caught up into the throne room. The "open door" signifies rapture. When a door is opened in heaven, those who are ready may pass through. When it is closed, none may enter. This is what happened in the case of the foolish virgins.

There is no doubt that when the rapture takes place, it will result in the greatest soul-searching the church has ever known. The day of '"'playing church" will be over, and there will be a tremen­dous overhauling of Christian experience. People will urgently seek God and the infilling of the Spirit which apparently will be still available until the beginning of the Day of the Lord (Acts 2:16-21 ) . But it will be too late to participate in the first -fruit rapture.

So the Lord had to say to the foolish virgins, "I know you not." He did not say as He said to the hypocrites. " I never knew you: depart from me, ye that work iniquity" (Matt. 7:23). He did not call the virgins "workers of iniquity," neither did He say, "'I never knew you." His words are in the present tense, "I know you not." He indeed knew them as believers who accepted Him as Saviour.

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But at this particular hour He bad come as Bridegroom. He could not recognize them as members of the bridal party.

The whole teaching of the parable is that those who would be among the first-fruits unto God, those who would be "virgins ... without fault before the throne of God" must make themselves ready. These are the ones who will make up the Manchild Com­pany of believers. In the Parable of the Ten Virgins, we see the words of Christ portrayed, "One shall be taken, and the other left."

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CHAPTER VI

What Will Be The Effect Of The Rapture On The World?

It is not too difficult to imagine what happens on earth when the Manchild Company is taken out. Seiss gives an excellent picture of the result:

"The birth of the Manchild into immortality takes out of the world the best material in it. Being made up of the truest and most devoted of God's saints, and being caught away to God, and to His throne, the earth is left minus the presence, prayers and activities, and moral forces of its holiest popula­tion. The removal of these faithful ones to their Lord is such a diminution of the salt of the earth . . . to give the field almost entirely to the devil and his angels ... Hence, while heaven thrills with rejoicing over his defeat there, his eject­ment to earth coming with the song of triumph, there is a sad note of woe and pity for dwellers there. 'Woe to the earth and the sea! because the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.'"

What will happen on earth after this supernatural event of the rapture takes place? One thing to consider is that if the first-fruit harvest is a comparatively small number of people in comparison to the world's population, the effect will not be the same as will be the tribulation rapture when much larger numbers are removed.

Certainly the first-fruit rapture will be different from that which is often portrayed-that great masses of nominal Christians will suddenly be taken from the earth. Indeed, we are inclined to believe that the picture has been vastly overdrawn-many planes without pilots going into screaming nose-dives; locomotives with­out engineers wildly pursuing their courses .to head-on collisions; great numbers of people suddenly vanishing from public gatherings, etc.

The indication is that the first-fruit rapture includes what the name implies-a comparatively small group of overcomers- those

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who "follow the Lamb whithersoever he goeth." Of course when the whole world is considered, the number might be a sizeable one.

THE EFFECT OF THE RAPTURE ON THE NOMINAL CHRISTIANS

One thing is certain: Life will have to go on and people will adjust themselves to the mystery or ratiOnalize the event to suit their particular way of thinking. A sin-hardened heart is not sud­denly brought to repentance by prodigies or wonders. Jesus, in relating Abraham's conversation with the rich man in hades, tells of Dives' request that Lazarus be sent to his father's house to warn his brethren against coming to that place. Abraham replied, " If they bear not Moses and the prophets, neither will they be per­suaded, though one rose from the dead" (Luke 16:31).

Some, no doubt, will be filled with remorse when they realize that they have missed the prize. Others will be hardened. The Scriptures are not without evidence concerning the events which follow the rapture. Here are some considerations on the subject:

1. What will be the effect of the rapture on nominal Christians? In the days of Elijah, the sons of the prophets had a premonition that the prophet would be translated (II Kings 2:5 ) . Yet when the event occurred, they were not ready to believe that it bad taken place. They were not convinced that Elijah bad gone all the way to heaven. Like Obadiah, they thought that the prophet prob­ably had been transported to another place (I Kings 18: 12) . Despite Elisha's protestations, they insisted on a three-day search (II Kings 2: 16). Of course they did not find Elijah.

(Do not those "three days" foreshadow or speak of the three years of the Great Tribulation?) Certainly there will be many who will rationalize the strange disappearance of God's people in a way that will be in harmony with what they want to believe. Then too, if we have instances of supernatural transportation as was the case of Philip, people may be inclined to believe that the raptured Christians have been merely transported to another place, as the sons of the prophets supposed concerning Elijah.

2. With others, however, the event will result in a heartbreaking confession. Too late they will realize that they have neglected the repeated warnings of the Lord Jesus Christ to be ready for His Coming. "Watch therefore, for ye know neither the day nor hour wherein the Son of man cometh" (Matt. 25: 13 ). This warning was given at the conclusion of the Parable of the Five Wise and Five Foolish Virgins, in which Jesus plainly showed that a substan-

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tial part of professing Christians who will be waiting for the Bride­groom will not be ready when He comes. '"'And they that were ready went in with him to the marriage" (Verse 10). Again Jesus said, "Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man" (Luke 21 : 36) . With many, after the rapture, there will come the bitter realization that they have failed to be among the five wise virgins that were ready, and there will be "weeping and gnashing of teeth." Though they then resolve to resist the antichrist at all costs, they must live in the realization that they have missed the prize.

3. Yet, it is likely that much of the sobering effect of the rapture will be neutralized by preternatural happenings associated with the antichrist. The devil will have his superman, the son of perdi­tion, on the scene. "Even him, whose coming is after the working of Satan with all power and signs and lying wonders" (II Thes. 2:9). These lying wonders will astonish the world. Apparently there will be some kind of pseudo-resurrection of the Beast. We are told that the Beast was "as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast" (Rev. 13:3). This lying miracle, a wound unto death, and the demonstration of the Beast's return to life will be of a nature to astonish and to amaze the world, whatever the miracle is. As Satan moved in the days of Moses through the magicians to mimic the miracles of God, so we may be sure that Satan has plans to confuse people, so that the effect of the rapture will be neutralized as much as is possible.

THE EFFECT OF ELIJAH'S TRANSLATION ON THE RELIGIOUS COMMUNITY OF BETHEL

If the sons of the prophets were not sure that Elijah had been translated, it is not surprising to discover that the apostate wor­shippers at Bethel took no stock in it.

Bethel was a religious city, noted for its traditions of the past. At Bethel, Jacob, father of Israel, had witnessed a vision of a lad­der extending from earth to heaven. Jacob had been so moved by that experience that he called the place Bethel, "the house of God." In later centuries it was the site of a school of the prophets. Not­withstanding its religious past as the place where Jacob met with God, Bethel had become a seat of apostate religion. There Jero~ boam had set up the worship of a golden calf. From that time on, Bethel was a center of idolatrous worship.

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Elisha had thought to go up to Bethel. Perhaps he anticipated that the people of that city would gladly listen to his thrilling account of the translation of Elijah. If so, he was to be doomed to disappointment. Elijah had been at cross-purposes with these apos­tate idol-worshippers, and they were no friends of his. Bethelites were in no mood to put stock in anything that Elisha might have to tell.

When news that Elisha was coming to Bethel got around, forty­two youths of ·the city in a fit of blasphemous daring, decided to go out and have sport with the prophet of God. The King James Version calls them "little children," but the Hebrew idiom indi­cates the probability that they were from fifteen to eighteen years of age. This wicked group of juveniles, rushing up to mock the man of God, burst into profane jesting and abuse. It had not escaped their attention that the prophet was bald, and they made this the butt of coarse jokes. Not satisfied with this, they added blasphemy to their insults. Did Elisha claim Elijah had gone to heaven? Well, well! Why then did not Elisha go up also? "Go up thou baldhead. Go up thou baldhead," they taunted him. Thus in their mockery, they demanded that Elisha ascend to heaven too.

All this is a sobering matter. The Christians who remain on earth during the Great Tribulation may expect some such kind of persecution. And in their case, alas, they are forced to admit that they were at fault in not being ready. It will not be easy for them to meet the taunts of the wicked or to be asked why they were left behind.

Elisha was shocked by what was happening. Was it possible that anyone would be so daring as to ridicule or trifle about the mighty Divine manifestation that had just taken place? Suddenly the Spirit of God came upon the prophet. Outraged Deity speak­ing through Elisha's lips pronounced a curse upon these wicked youths. Elisha's curse probably evoked a more ribald laughter and jesting. But retribution was at hand. Two ferocious she-bears ap­peared from out of the woods and made their way to the band ot youths. With bloodcurdling screams of terror, these young blas­phemers began to go down before the clawing beasts. The jesting and blasphemy were over, and the terror-stricken group fled in mad retreat toward the protection of Bethel. But, alas, the "house of God," is no- protection for the profane and irreverent. Though in wild haste they tried to escape, the fierce beasts were hard behind in relentless pursuit and one by one they overtook the youths to leave them tom, bleeding, and dying. We can imagine

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that those who observed the fearsome scene from a distance, dashed panic-stricken into the town to carry the dreadful news of the Divine retribution that had come upon the mockers.

Will it not be similar in the days of the Great Tribulation? The wicked will not be inc1in~d to take such events solemnly, but will mock and scorn those who do. Now as two ferocious bears brought judgment on the wicked in that day, so the two beasts of Revelation shall arise in the Great Tribulation to "tear" the earth for 42 months. These beasts at Bethel were bears. The Beast of Revelation 13 had the "feet of a bear." The communist beast that today threatens the world is symbolized by a "bear"-the only nation in the world so represented.

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CHAPTER VII

Some Questions Answered About The Pre-Tribulation Rapture

It is sometimes said that I Thessalonians 4 : 13-17 indicates that .the rapture and first resurrection all occur at one instant and that there is no place for partial raptures and resurrections.

To this we can only say that the facts indicate otherwise. In the first place there has already taken place a partial Old Testament resurrection (Matt. 27:51-52). If that resurrection is not part of the first resurrection, then of whic~ one is it?

That the text, I Thes. 4: 13-17 indicates that all events of the first resurrection must take place at one instant is not consistent with good Bible exegesis. For example, note John 5:28-29 :

"Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice. And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil. unto the resurrection of damnation."

These verses might just as well be taken to indicate that the resurrection of the righteous and the wicked dead takes place at the same hour, and some indeed actually so teach it. But Revela­tion 20:5 makes it clear that 1000 years elapse between the two resurrections.

Moreover, Paul definitely speaks of an order to the resurrection (I Cor. 15:23) . If it all occurs at one instant, there would be no order to it. He said the first-fruits come first, then afterward those that are His at His coming. And Paul himself declares that he is striving to have a part in the out-resurrection.

BUT WOULD NOT A FIRST-FRUIT RAPTURE DIVIDE THE BODY OF CHRIST?

It has also been said that if there is a partial rapture which takes place before the final harvest, the church or Body of Christ

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will be divided; some will be on earth and some in heaven, and that this cannot be true, since there is only one body.

A little reflection, however, will show that this objection is not valid. All through the age, some believers have been dying and going to paradise, while others still remain on earth. This is true at this present moment. A difference in geographical location, therefore, cannot divide the body of Christ. Nor does the unity of the body imply that varied positions of rank and reward will not be given to the different members. Indeed, we know that some believers will have no reward at all.

One more thought, while on this subject. As all agree, Christ is the Head of the church and the most important member of the mystical body. Yet He ascended to heaven over 1900 years ago. It must be conceded that this ascension to heaven did not divide the body of Christ; neither will the rapture of the first-fruits do so.

CAN THE CHURCH BE SYMBOLIZED BY A WOMAN WITH CHILD?

It is sometimes objected that the sun-clad woman who gives birth to the Manchild could not represent the church, since a married woman is never used to symbolize the church; therefore, the figure of a travailing woman cannot represent the church.

In answer, may we note that this symbol of the sign woman is not used of the New Testament church solely, but of the church of all ages. Nevertheless, those who regard the New Testament church as not having the office of spiritual -maternity are mistaken. John, the writer of the Book of Revelation speaks of the church as "the elect lady and her children" (II John 1: 1).

The duty and responsibility of the church in every age has involved travail for spiritual children. The apostle Paul, who stands first in the bringing forth of the Gentile church speaks to the Galatians who were not showing the fruits of true believers say­ing, "My little children, of whom I travail in birth again until Christ be formed in you" (Gal. 4: 19) .

Paul shows that the church is not as Israel under the law "but Jerusalem. which is above is free, which is the mother of us all" (Gal. 4:26). The apostle then goes on to say that the barren beareth more than she which hath an husband!

"For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband" (Gal. 4 :27).

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It is obvious that Paul is not trying to show that the church is married, but rather that she is bearing more children than she which hath an husband. These are spiritual children, of course, and the travail is in the Spirit. In the case of the sun-clothed woman, physical birth is not implied but rather birth to a higher sphere of a company of true overcomers.

WHY ARE THE FIRST-FRUITS TAKEN BEFORE THE GREAT TRIBULATION?

The above question is, we believe, one of the most serious import to every believer. Its answer should have the effect of causing us to consecrate our lives to Christ as we never have before.

Is being in the first-fruits company a reward? In one sense, being so included can be considered a reward. Christ said, "Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man" (Luke 21 : 3 6) . The promise to the Philadelphia church that it would be kept "from the hour of temp­tation, which shall come upon all the world to try them .that dwell upon the earth" teaches the same thing. Indeed the promise is associated with receiving a "crown" (Rev. 3: 11).

Nonetheless, the popular view that the raptured Christians are taken to heaven merely to escape the trials of the Great Tribula-' tion altogether misses the point. Those of the Smyrna church, for example, who suffered bloody persecution during the days of pagan Rome did not consider their sufferings as punishment. Indeed, they were Christ's martyr saints. The Lord knew their "tribulation and poverty" and told them that they were rich. Christ encouraged them to be faithful unto death, promising them that "I will give thee a crown of life" (Rev. 2:9-10). Indeed there are those today who have suffered greatly in communist countries, who might be excused for supposing that they are already in the Great Tribula­tion.

1. But there is a circumstance associated with the first rap­ture that has been largely overlooked. It is highly probable that those who participate in the first-fruit company will be given responsibilities of such a high level that they will need special training. To a large extent the scenes and activities in paradise have been withheld from us. Paul apparently saw things in paradise that were amazing, but of which he was not oermitted to speak lest it would lead to endless speculation on the part of earth-dwellers. Nevertheless, we may well assume that in the next life men con-

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tinue to learn and prepare themselves for activities in the ages to come. Despite the fact that most of these things have been with­held from us, enough has been revealed to show us that the be­lievers in relation to the position they have won will be given responsibilities of an ascending order.

For example, we know that the believers are going to judge the world. Paul says, "Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?" (I Cor. 6:2).

This judgment committed to the Christians is clearly shown in Psalms 149:5-9:

"Let the saints be joyful in glory: let them sing aloud upon their beds. Let the high praises of God be in their mouth, and a two-edged sword in their hand; To execute vengeance upon the heathen, and punishments upon the people; To bind their kings with chains, and their nobles with fetters of iron: To execute upon them the judgment written: this honour have all his saints. Praise ye the Lord."

2. Notice the first-fruits company that is on Mt. Zion. They follow the Lamb ··whithersoever he goeth." Wherever Christ goes, they go. His task becomes their task. They participate in His secret counsels. There are many duties to be carried out on a high level. Observe the varied activities of the twenty-four elders. First of all, they join in the great worship scene (Rev. 4:9-11; 5:8-10). They cast the1r crowns before the throne; they sing and play on harps of gold; they are custodians of the vials of the prayers of the saints in preparation for their offering to God (Rev. 5:8).

They act in a priestly capacity. They explain certain mysteries to John (Rev. 5:5; 7 : 13-14) . They are present before the com­pany of the 144,000 on Mt. Zion (Rev. 14:3) .

John, himself, is kept busy in various ways. Though he is recorder of the Book of Revelation, in addition he is given the task of measuring the temple of God and those that worship there­in (Rev. 11:1-2). As an official representative of the church, his act typifies how the believers will measure the inhabitants of the earth with the rod of judgment.

3. We are told that the Manchild Company will "rule all nations with a rod of iron" (Rev. I 2:5). With such a task before them, there is good reason why they should experience prior rapture to heaven, so that they may be ready for their great work. Christ is the head of the Manchild Company, which will rule the nations; but He will have many rulers under Him in carrying out this responsibility.

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4. But probably of the most immediate importance, the Man­child Company will participate in the displacement of Satan and his angels from the heavenlies. It is at the time that the Manchild Company is caught up to heaven that the great final battle in the heavenlies will begin. Michael and his angels will fight the dragon. But they will not accomplish the task alone. The Christians will participate in this historic event:

"And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time" (Rev. 12:11-12).

In reading this passage we see that together with the blood of Christ and the power of the angelic host, the word of the over­comer's testimony is required. There is a moral conflict as well as a physical conflict. We who live on earth are not able to compre­hend fully this great conflict in the heavenlies. But praying be­lievers know something of the reality of it. Daniel knew the mean­ing of the conflict when he wrestled for twenty-one days against the prince of Persia. Paul tells us that "we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high (heavenly) places." It is the Christians who have learned to battle Satan in the heavenlies, in their prayer life, who will be useful in that great final battle that is to come, just before the Great Tribulation begins.

Yes, the Christians who are in the first-fruit rapture will have tasks allotted them. They are invaluable to Christ in assisting Him in displacing Satan from the heavenlies. Far from taking repose in the happy realms of paradise, the first-fruits are with Christ in the beat of the conflict. Saints who are not yet resurrected may indeed rest from their labors. But while they rest Christ and His first-fruit company will round up the forces of evil and bring to naught the armies of the Beast. Christ will judge the nations, but He chooses to do it with the help of His chosen vessels.

And thus do we see the reason for which Christ will rapture those who are the first-fruits unto God and who will follow Him whithersoever He goeth.

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