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(From the book The Missing Key in Dispensational Eschatology) In a previous article, we detailed a number of reasons that strongly point towards the generalized timing of the Rapture as being pretribulational (meaning it takes place prior to the Tribulation, or Daniel’s seventieth week – the final seven-year “week” of the Daniel 9:24-27 prophetic outline). While that appears certain in scripture, what is not certain is the length of time by which the Rapture precedes the Tribulation. In other words, does the Rapture take place immediately prior to the beginning of the Tribulation, or is there a period of time in between? And if the latter is true, is it a long time (a number of years or even decades) or a short time (a period of weeks or months)? We will examine these questions in this article. The notion of the Rapture taking place immediately prior to – or at the beginning of – the Tribulation does not appear to be a Biblically sustainable view, most simply due to the fact that the Rapture fundamentally is an imminent and unpredictable event, while the Tribulation has a definite beginning point that clearly relies upon at least one Biblically-prominent prerequisite sign or event. Logically, if God’s whole idea for the Rapture is to be an imminent event of unknown timing, ready to befall at any moment, why would He tether it to the beginning of the Tribulation, which does have a well-identified beginning point, and seems to follow at very least one definite preceding sign? Since the fundamental makeup of these two events are in opposition to one another, it does not make much sense to conjoin them. What prerequisite sign or event does the Bible seem to describe as preceding the Tribulation? We will discuss that shortly. But first, before delving deeper, our first order of business must be to identify the definitive beginning point of the Tribulation. The Beginning Point of the Tribulation At the outset, let's keep in mind that the Tribulation is a subset within the broad Day of the Lord (the broad Day begins with the Rapture, ends with the Millennial Kingdom, and includes everything in between, such as the Tribulation and the post-Rapture gap period – see chart). What is the Scriptural marker for the beginning of the Tribulation? The Bible tells us clearly that the beginning of the Tribulation, or Daniel’s final (seventieth) week, is initiated by the confirmation of a covenant by the Antichrist (presumably with Israel). This is made clear in Daniel 9, as the angel introduces to Daniel the prophetic scaffolding for God’s future program concerning Israel – the prophecy outlining seventy weeks of years. Dispensationalists agree that in this prophecy, each “week” describes a period of seven years. After detailing the first sixty-nine weeks, the angel then specifies the marker that will initiate the final seventieth week (which we often call the Tribulation). And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. -Daniel 9:27 The identification of the pronoun “he” in this verse has been the topic of much debate. While some believe it refers to the “Messiah the Prince” originally mentioned in Verse 25, most dispensationalists believe it refers to the “prince that shall come” mentioned toward the end of Verse 26. In normal laws of reference in language, a pronoun refers back to the last preceding person mentioned (the antecedent). In this case, the antecedent is “the prince that shall come” in Verse 26 (See a previous article for more information). Pentecost summarizes this as follows. It is evident from Daniel 9:27 that the seventieth week begins with a covenant that is made with "many" for one week, or for seven years. This "one week," following the method of interpretation established for the sixty-nine weeks, demonstrates the fact that the period in question will be of seven years duration. The question that must be faced is the identity of the one who makes the covenant that marks the inception of this seven year period. Daniel identifies him as "he" in 9:27. This must refer back to the "prince that shall come" in the previous verse. McClain, identifying this individual, writes: … there are two different princes mentioned: first, "Messiah the Prince"; and second, "the prince that shall come." The expression "prince that shall come" cannot possibly refer to "Messiah the Prince" for the simple reason that it is "the people of the prince that shall come" who are to destroy Jerusalem after the death of Messiah. And since it is now a matter of history that Jerusalem was destroyed in A.D. 70 by the Roman people, not by the Jewish people, it follows that "the prince that shall come" cannot be the Jewish Messiah but is some great prince who will arise out of the Roman Empire. Concerning this individual, Arno Gaebelein says: "Out of the Roman empire there shall arise in the future a prince. This prince or chief of the fourth empire is identical with the little horn of Daniel 7." He is further to be identified with the "king of fierce countenance" of Daniel 8:23, with the "wilful king" of Daniel 11:36, with the "man of sin" of 2 Thessalonians 2, and with the "beast out of the sea" of Revelation 13:1-10. … This covenant deceives many in Israel into believing that this "man of sin" is God (2 Thess. 2:3). It is the proclamation of this false covenant that marks the beginning of the seventieth week. [1] As mentioned, the identification of this confirmation of a covenant by the Antichrist is a well-established marker among dispensationalists. Does this give us any clues concerning the potential for a post-Rapture gap period? The Day of the Lord Events that Precede the Tribulation We will now pick up with our earlier question concerning the existence of a prerequisite sign or event that the Bible seems to describe as preceding the Tribulation, yet taking place during the broad Day of the Lord (necessarily locating it as a post-Rapture/pre-Tribulation event). In this subsection, we will show that there of necessity must be a post-Rapture gap of time in which at least one such event will occur that helps to set the stage for the beginning of the Tribulation period. While we will focus our attention on the one event that we consider scripturally conclusive, we will follow our discussion of that event with a number of additional potential events that may also fall into this gap. The Antichrist’s Emergence The arrival of the Man of Sin onto the world scene clearly takes place after the Rapture, but before the Tribulation – yet during the Day of the Lord. This convincing point illustrates one of the most fundamental and obvious reasons why a gap must occur. Consider the logical conclusion demanded by the following facts (each of which are commonly accepted in dispensational thought): The emergence of the Antichrist can only take place after the removal of the “Restrainer” of 2 Thessalonians 2:6-8 (when the indwelling presence of the Spirit in the hearts of Christians is removed from the world at the Rapture). The emergence of the Antichrist onto the world scene and his subsequent rise to power is pictured in the going forth of the white horseman of the First Seal Judgment in Revelation 6:1-2. These Seal Judgments are events that take place during the broad Day of the Lord, and not the Church Age – confirming the first bullet point. The emergence of the Antichrist (the First Seal) must precede the beginning of the Tribulation (his confirmation of a covenant), since the confirmation of that covenant logically requires the Antichrist to already exist in a position of power necessary to perform this confirmation. The logical conclusion demanded by the sum of these facts yields the following chronological chart: The conclusion of these facts demands that since the emergence of the Antichrist takes place after the Rapture but before the Tribulation, there must be a gap period that intervenes between these two points – and this gap must be within the broad Day of the Lord. For a logical walk through the above bullet points, consider the following review. Since the Antichrist’s confirmation of the Daniel 9:27 covenant is the marker that begins the Tribulation, then the Antichrist’s emergence onto the global scene and his legendary rise to world power must precede this marker. The Antichrist of course does not confirm this covenant on “Day 1” of his political career. He instead must be given sufficient time to ascend to the position necessary to wield the influence required to be the authority looked to by the parties of this covenant. This rise is pictured in the First Seal. Walvoord affirms the likelihood that the Antichrist’s rise will take place prior to the Tribulation. It is probable that the person who heads the revived Roman Empire [the Antichrist] comes into power before the beginning of the entire seven-year period of Daniel 9:27, and as such, enters into covenant with the Jewish people. [2] This is indicated by the text of Revelation 6:1-2 (the opening of the First Seal), which, as discussed earlier in this study, most dispensationalists agree pictures the emergence of the Antichrist onto the world scene and his rise to power. Of course, this is not an instantaneous event, but rather depicts a protracted period of time, as is made evident in the text. And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. -Revelation 6:1-2 The phrase “he went forth conquering, and to conquer” describes the Antichrist embarking upon his infamous rise to power (a protracted period), which eventually places him into the position to confirm the covenant that marks the beginning of the Tribulation. Obviously then, this opening of the First Seal must precede the Tribulation, but must take place during the Day of the Lord, since it is part of the unleashing of the wrath of God on the earth. Revelation describes Jesus Christ in heaven opening the sealed scroll, releasing these judgments – and the Church is pictured as being there with Him as He’s doing so (represented by imagery including John, the Golden Lampstands, and the Twenty-Four Elders) – another confirmation that this follows the Rapture. Another reason why this First Seal could not take place prior to the Rapture centers on “the Restrainer” of 2 Thessalonians 2:6-8. Paul teaches the Thessalonians about the present unnamed force in the earth that currently restrains the emergence of the Antichrist – and will do so until He is “taken out of the way.” And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. 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: -2 Thessalonians 2:6-8 As discussed in an earlier chapter, dispensational scholars normally identify this “Restrainer” as the abiding presence of the Holy Spirit in the hearts of Christians (or in other words, the current presence of the Church on earth). When the Church is removed at the Rapture, the restraining activity of this force will also be removed, thereby allowing the subsequent rise of the Antichrist. If we understand Paul’s words, then we must recognize the impossibility of the Day of the Lord’s onset while the Church (along with the Spirit’s indwelling presence) is still present on the earth. In order for the end times scenario to kick off, allowing the commencement of the broad Day and the emergence of the Antichrist (the First Seal), the Church must first be removed. Hence, Paul described this as yet another reason that the Thessalonians could rest in the assurance of his earlier teachings that this dark period would not overtake them (1 Thessalonians 5:2-4). So, scripture makes it obvious that the emergence of the Antichrist onto the world scene and his subsequent rise to power is a protracted occurrence that must take place after the Rapture but before the beginning of the Tribulation. Therefore, there must be an intervening gap period between the Rapture and the Tribulation where the Antichrist’s emergence and ascendance to world power transpires. And since the Antichrist’s emergence is the First Seal Judgment (a Day of the Lord event), then this gap period must also be a subset within the broad Day of the Lord. So, we are confident that the emergence of the Antichrist is one of the necessary prerequisite signs or events that must take place prior to the Tribulation. However, there are a number of others that also will likely (or at least potentially) take place during this intervening period. While we are less dogmatic on these points (to follow), we will list several more, and provide a brief description of each. The Rise of the Final World Kingdom In Daniel Chapter 7, we are given a glimpse into the development of the world’s final kingdom (commonly recognized by dispensationalists as a revived Roman Empire) before the Second Coming. This fourth and final Gentile kingdom will initially emerge as a global government that will “devour the whole earth” (Verse 23). We are then told that “ten horns out of this kingdom are ten kings that shall arise” (Verse 24). This verse continues on to tell us that these ten kings will then be followed by the Antichrist (“and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings”). Let’s read through this passage. Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. 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. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. -Daniel 7:23-26 It seems clear from this excerpt (cf. Revelation 13 and 17) that the Antichrist emerges out of this final one-world kingdom. If the Antichrist can’t rise to prominence until this final kingdom is in place, but the Antichrist arises prior to the confirmation of the covenant, then that is potentially another indicator of a gap period. In other words, the Antichrist will not be in a position to confirm the covenant with Israel until after the establishment of this world system, and after he uses this system to rise to prominence. All of this will take time to develop. The question is, how much of this final world empire can come into existence prior to the Rapture? The Rise of the Harlot World Religious System Another development that may begin during the post-Rapture gap is the rise of the Harlot world religious system, which is described as “riding” the beast (or Antichrist) to the height of its power. In Revelation 17:3, we find the Harlot sitting on the beast (the Antichrist). In Revelation 17:7, we find the Antichrist carrying the Harlot. This suggests that the Antichrist, prior to his time as the supreme world ruler, plays somewhat of complimentary or even subservient role to the Harlot. In other words, the Antichrist and Harlot appear to have somewhat of a symbiotic relationship as they both climb to the heights of their power. At some stage, the Antichrist and the ten kings of the final world empire will turn on the Harlot and consume her, and will then assume full power over the world under the supreme rule of the Antichrist (Revelation 17:16-17). While some of this will likely play out during the Tribulation, there is a good chance that its beginning and formative stages will take place during the gap period. Again, this entire scenario will take some time to develop and much of it could certainly precede the Antichrist’s confirmation of the covenant. Bill Salus gives a good summary of our conclusions. Revelation 6:2 says that the Antichrist goes forth "conquering and to conquer." The dual usage of the word conquer implies that the Antichrist embarks upon a process, which eventually over an unspecified time-period, accomplishes his three-fold career. This conclusion is further supported by Revelation 17:3, 7, which predicts that at the initial stages of the Antichrist’s career, he forms an unholy alliance with the Harlot world religion. These verses denote that the Antichrist allows the Harlot to "sit" on him, while he "carries" her to the heights of her position of the predominant world religion. The Antichrist plays a subservient role to the Harlot, until he is ready to exert his dominance over the world. As the Antichrist ascends to the heights of his political career, at some point along the way he earns the respect of Israel and the other party to the false covenant. They entrust him with the important responsibility of "confirming" the covenant between them. It is not until then, that the seven-years of tribulation begins. [3] Some Other Potential Gap Events For your further consideration, several other events that could potentially take place within the post-Rapture gap period may include the following: The Psalm 83 war (if it is in fact a prophecy and not just an imprecatory prayer) The Isaiah 17 conflict with its destruction of Damascus The Iran disaster of Jeremiah 49:34-39 The Magog invasion of Ezekiel 38 The rebuilding of the Third Temple in Jerusalem The potential rebuilding of the literal city of Babylon on the Euphrates River and the beginning of its rise to end time prominence The sealing and beginning of the ministry of the 144,000 Jewish evangelists The Second Seal Judgment The Third Seal Judgment The Fourth Seal Judgment The martyrdom of the Fifth Seal saints (who are apparently unaware of any covenant being confirmed, as is evident in their “How long, O Lord” question in Revelation 6:10) Though not taking a dogmatic position on any of these, we mention them as additional Biblical events that could potentially take place within this gap period. It would seem unreasonable to propose that all or many of these events, in addition to the later events of Revelation (later Seal, Trumpet, and Bowl judgments), could all be squeezed into the seven-year Tribulation. Many of these are portrayed in Scripture as clearly requiring some time to develop. Hence, the consideration of a gap period provides a more realistic timeframe for these events to play out. How Long Could the Gap Last? What could be the duration of this post-Rapture/pre-Tribulation gap period? Will it last for just a few months, or could it last a number of years? While we can’t be sure of its exact length, an educated guess would seem to suggest that it could last for years, or potentially even decades, since it will likely take some time for world events to unfold, preparing the way for the events of the seventieth week. While we can’t be certain of this timing, Scripture does seem to give us a solid bookend to the upper limits of this period’s potential duration. If we look at Jesus’s Olivet Discourse in Matthew 24, we see how in the first half of the chapter, Jesus extensively detailed the sequence of signs that would characterize the chronology of the judgment phase of the broad Day of the Lord (His Parousia, or “coming”), from its inception until its climax at His Second Coming to the earth. After concluding His description of this protracted series of signs, Jesus then gave the following overview that provided the answer to the disciples’ “what will be the sign of your coming” question in verse 3. From the fig tree learn its lesson: as soon as its branch becomes tender and puts out its leaves, you know that summer is near. So also, when you see all these things, you know that he is near, at the very gates. Truly, I say to you, this generation will not pass away until all these things take place. -Matthew 24:32-34 (ESV) Jesus used the parabolic figure of a fig tree’s seasonal maturation to communicate to His disciples that once this designated sequence of signs begins, its concluding event (Christ's Second Coming to the earth in glory) is not far off. He specifies that the same generation that witnesses the beginning of these signs will also be there to witness their conclusion (Jesus says this terminal generation will see “all” these signs). By saying this, He is limiting the duration of this period to less than one generation. Therefore, since all of the signs Jesus spoke of take place after the Rapture and during the broad Day of the Lord, then we may confidently conclude that the post-Rapture gap plus the seven-year Tribulation will last for less than one generation of time. Darryl Bock writes: The generation that sees the beginning of the end, also sees its end. When the signs come, they will proceed quickly; they will not drag on for many generations. It will happen within a generation. [4] How long then is a generation? The Bible provides several different intervals to define a generation, depending on the context (typically forty years, but may be as many as eighty). It may be interesting to note that the period between the Day of Pentecost in Acts 2 (the beginning of the Church Age) and the destruction of Jerusalem and the Temple was about forty years. Some may consider this historical period to act as a one-generation transition or overlap period between the beginning of the Church Age and the final closing of the previous dispensation under the Mosaic Law (the final destruction of the Temple system, etc.). If this idea is valid, could a similar period take place marking the transition from the Church Age back to Israel’s final week of that former dispensation? Could this period also involve the rebuilding of the Temple-based system of Judaism, just as the aforementioned period involved its dismantling? While these are only interesting speculations, they may provide us with an educated guess as to the upper limits of this total period (the post-Rapture gap plus the Tribulation), eliminating any conjecture that this period could last for hundreds or thousands of years. The total potential duration between the Rapture and Second Coming will be less than a generation. [1] J. Dwight Pentecost, Things To Come, Grand Rapids, MI: Zondervan, 1964, pp. 249-250. [2] John Walvoord, Revelation, rev. and ed. by Philip E. Rawley and Mark Hitchcock, Chicago: Moody Publishers, 2011, p. 207. [3] Bill Salus, The Next Prophecies, La Quinta, CA: Prophecy Depot Publishing, 2018, p. 53. [4] Darryl L. Bock, “Luke Vol. 2, 9:51-24:53,” in Baker Exegetical Commentary on the New Testament, Baker Academic, 1996, pp. 1691-1692.

(From the study "Understanding The Distinction Between Israel And The Church") In previous articles on the Rapture, we have defined the Rapture, alluded to the different views regarding the Rapture’s timing, and discussed the Rapture’s imminence. In all of these articles, we've advocated that scripture describes the timing of the Rapture as pretribulational (meaning it takes place prior to the Tribulation, or the final seven years that are characterized by God’s eschatological wrath). In this article, we will seek to go deeper into the numerous Biblical reasons that suggest the certainty of this doctrine. We believe that there is more than enough evidence in scripture to form a strong opinion on this issue and to rest in complete assurance that this is a Biblical truth. We will offer seven convincing proofs of the pre-tribulational timing of the Rapture. 1 – The Mutual Exclusivity of Israel and the Church When a literal or plain interpretation of scripture is consistently applied, a downstream result is the understanding that national Israel and the Church are distinct entities in God’s prophetic program. We can also then understand that God deals with them mutually exclusively. Our outline for this perspective is given in Daniel 9. This chapter records how in the mid-500s BC, the prophet Daniel was given the seventy-weeks prophecy, which declared seventy weeks or heptads of years that would take place for national Israel and Jerusalem. It is critical that we recognize that according the text, these seventy weeks are specifically designated for the Jews and Jerusalem – not the Gentiles or the Church (Verse 24 – “Seventy weeks are determined upon thy people and upon thy holy city”). These seventy weeks amount to a total of 490 years (70 x 7). This acts as the framework for all future Bible prophecy. A beginning point and ending point are provided for marking the first through the sixty-ninth weeks of years. The sixty-ninth week of years ended with the Triumphal Entry of Jesus into Jerusalem in 33 AD, just days prior to His crucifixion. According to the prophecy, it is clear that this prophetic time-clock for national Israel stopped with the completion of the sixty-ninth week, leaving one future week – the seventieth week – to still be completed. But after the sixty-ninth week, something “unexpected” happened. After Israel killed her Messiah, rejecting His offer of the Messianic Kingdom (which had been promised and prophesied of throughout the Old Testament), this prophetic seventy-week program of God for Israel was paused, and God instead introduced an interim program called the Church, as the Spirit was poured out on the Day of Pentecost of that same year – 33 AD (Acts 2). Subsequently, the gospel was to be spread to all nations, as God’s focus temporarily shifted from that of national Israel to His new work called the Church, which focused on all nations. And so, at the Triumphal Entry, the time-clock for Israel’s seventy-week countdown was paused and a gap period we call the Church Age was inserted. In 70 AD, the final harbinger of this shift took place as Jerusalem was destroyed and the Jews were eventually scattered to the uttermost parts of the earth in what is termed the Diaspora. The Church Age has been in effect since 33 AD, and will last until the closing event of this age – the Rapture, or supernatural catching away of the Church to heaven described in scripture (Romans 11:25; I Thessalonians 4:14-18; et al.). We understand that God’s time clock for the Church will stop with the Rapture, and either immediately or soon after, His time clock for national Israel will again begin, as there remains one final week of years – the seventieth week – to be completed. During this time, Israel will once again become the primary focus of God’s plan during this final seven-year “week” of time often called the Tribulation, or Daniel’s seventieth week. This final week for Israel, the Tribulation (Revelation 6-19), will be a time of great trouble for the world as God’s wrath is poured out – but will be especially focused upon Israel, especially the second half of this seven-year period. One primary purpose of the Tribulation is to drive the nation of Israel to repentance through great affliction. Sometimes God has to knock us down in order to get us to look up at Him – and that’s what’s happening to Israel during the Tribulation. Through this experience of unimaginable distress, Israel will finally be brought to faith (Zechariah 12:10; Romans 11:25). When Christ does return to the earth at the end of the Tribulation, Israel will be ready to receive Him as their Messiah. This now-righteous remnant of Israel will be rescued from the nations that have gathered to destroy her, and Christ will set up His Millennial or Messianic Kingdom on earth (Zechariah 12:2-3; Chapter 14). How does all of this inform our perspectives of the timing of the Rapture? We see that when the first sixty-nine weeks for Israel were active, the Church was not on the scene. But the same year the sixty-nine weeks ended – 33 AD – the Church then began almost immediately after on Pentecost. Israel’s clock stopped and the Church’s clock began. The Church was God’s interim program that He inaugurated after national Israel rejected her Messiah. This is the time we are living in presently – which we call the Church Age. Again, the Rapture of the Church will be the event that stops the Church’s clock - permanently. But as we’ve discussed here, when the seventieth week begins, Israel’s clock will resume until its completion at the Second Coming – which will take place at the end of the seventieth week. So, the first sixty-nine weeks and the seventieth week (in other words, all seventy weeks) are designated specifically for Israel, and have nothing at all to do with the Church. In fact, the Church and the seventieth week are completely incompatible. They are mutually exclusive according to this prophetic calendar. This itself is one of the reasons that necessitate the pretribulational removal of the Church from earth in order for God to begin Israel’s final week. God will not reinitiate His program for Israel until His program for the Church has been concluded (at the pretribulational Rapture). No other Rapture view makes a clear distinction between Israel and the Church. 2 – The Church is Exempt From Eschatological Wrath The Tribulation is the culminating subset within the judgment phase of the broad Day of the Lord. The idea of this whole period being the wrath of God is shown most plainly in Revelation 6, as the Sixth Seal opens and even the wicked earth dwellers finally recognize that they’ve been experiencing God’s wrath. The people of earth cry out in fear. And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand? -Revelation 6:16-17 The wrath (the judgment phase of the broad Day of the Lord – which includes the Tribulation) didn’t just begin with the opening of the Sixth Seal - it began with the opening of the First Seal. Why? Because Jesus is the one in heaven opening the seals and releasing these wrathful judgments (Revelation 6 and following)! They are all part of the “wrath of the Lamb.” But here is what we’re really getting at: the Bible clearly teaches that believers escape before the time of God’s wrath. They don’t experience any of the judgments of this period. In other words, the Church is caught up in the Rapture prior to any of the judgments of God’s wrath that get poured out upon the earth. Consider the following points. In 1 Thessalonians 1:9-10, Paul tells the Church that Jesus delivered us from the wrath to come. And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come. -1 Thessalonians 1:9-10 Notice that this says Jesus delivered us (past tense) from the wrath to come (future tense). When we were saved and we entered into the body of Christ or the Church, that salvation brought with it an exemption from the coming time of wrath. It doesn’t say God will bring us through the wrath in the future – it says He has already saved us from it altogether. Then, in 1 Thessalonians 5:9, Paul says: For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, -1 Thessalonians 5:9 So, we again find it clearly taught that we are not appointed to wrath. The Tribulation is the culmination of God’s time of wrath for those that dwell on the earth (as we will see even more clearly in the following passage). If we are not appointed to wrath, then our being on earth during the coming time of wrath is irreconcilable. And most convincing yet, in Revelation 3:10, the Lord Himself promised to keep us from the time of the Tribulation altogether. Jesus, speaking to the Church at Philadelphia says: Because you have kept my word about patient endurance, I will keep you from the hour of trial that is coming on the whole world, to try those who dwell on the earth. -Revelation 3:10 There’s simply no way to interpret this to mean God will preserve us through the Tribulation. It specifically says God will keep us from even the time of the Tribulation. We won’t be here to experience it. Notice also that it says the hour of trial is coming on the whole world and will affect all those who dwell on the earth. The only way then for the Church to be untouched by this hour of trial is for them to be removed from the earth prior to it. Of course, the Church – like anyone else – will endure normal tribulations of life (lowercase “t”), but the Church is exempt from the Tribulation (uppercase “T”) – and the entire judgment phase of the broad Day. We will experience none of it. 3 – The Rapture is a Comfort In 1 Thessalonians 4:18, after giving us the promise of the Rapture in the previous several verses, Paul then follows this up by saying: Wherefore comfort one another with these words. -1 Thessalonians 4:18 We find that the Rapture is intended to be a comfort to us. Only a pre-tribulational Rapture is truly a comfort, since it is the only view that includes a rescue of the Church out of this world prior to the outpouring of God’s wrath during the broad Day of the Lord. This will be a time of unparalleled distress on earth. If the Rapture doesn’t take place until sometime during this period of Tribulation, or especially until the end of the Tribulation, how could it provide us with any comfort? It would be like saying, “Be comforted that those of you who endure through the worst distress in all of earth’s history, who do not get decapitated by the Antichrist, will get raptured at the end of it.” Obviously, that’s not a comforting promise at all - nor does it make any sense. And so, this description of the Rapture as a comfort supports the earlier passages that detail our exemption from this coming time of wrath altogether – all requiring a pretribulational Rapture. When we study the Tribulation in the broad Day of the Lord, we can all be comforted by the teaching that we will be rescued prior to it. We will experience none of its judgments. All other Rapture views require Christians to participate in at least part of this time period. 4 – The Church is Not Mentioned in Revelation Chapters 5-19 The Church is conspicuously absent from the portion of the book of Revelation that discusses the eschatological judgments taking place on the earth during the broad Day of the Lord (Chapters 5-19). However, before this, the word “Church” is prominently mentioned (twenty-two times in Chapters 1-3). It’s not mentioned again (in the context of being on earth during God’s wrath) for the remainder of the book. Revelation 1 provides for us an outline of the book as a whole. John is told to: Write the things which thou hast seen, and the things which are, and the things which shall be hereafter; -Revelation 1:19 This allows us to recognize the three divisions of the book. It is divided into the “things which thou hast seen,” the “things which are,” and the “things which shall be hereafter.” David Hocking writes: In Revelation 1:19 we have an outline of the book given to us: "Write the things which thou hast seen, and the things which are, and the things which shall be hereafter." This threefold outline includes the vision of our resurrected Lord in chapter 1 as "the things which thou hast seen"; the messages to the seven churches in chapters 2 and 3 as "the things which are" (meaning – existing in John’s day); and from chapter 4, verse 1, to the end of the book – "the things which shall be hereafter." The word "hereafter" (Greek: meta tauta) or "after these things" (following the "things which thou hast seen" and the "things which are") is an important clue to the order of things in this book. We read in Revelation 4:1: "After this" (Greek: meta tauta) and at the end of the verse the word "hereafter" (Greek: meta tauta). It would appear, therefore, that the third part of the outline of the Book of Revelation begins with Revelation 4:1 and continues to the end of the book. These events follow the "things which are" or the messages to the seven churches existing in John’s day. [1] Revelation 4:1, where the apostle John is “caught up” to heaven at the sound of a trumpet, seems to be a type or shadow of the Rapture. John, as a representative of the Church at large, was brought up into heaven to see what would take place meta tauta, or “after these things.” After what things? After the “things which are,” or the Church Age. In other words, he’s shown what takes place after the Rapture. What happens after this in Revelation is the beginning of the broad Day of the Lord, and that’s what John records. From heaven, John and the elders are able to witness the judgments of this period occurring “below” on earth. Chapters 6-19 describe the judgments of the Day of the Lord, and the Church is completely absent of mention. Further, the Twenty-Four Elders, which many Biblical scholars conclude can only be a picture of the glorified Church, is already in heaven in Chapter 4 before the seven-sealed scroll is opened, producing the Day of the Lord judgments that begin on earth. [2] So, we continue to find that the concept of the Church on earth is incompatible with the broad Day of the Lord and Tribulation period. Some have mistakenly concluded that the various mentions of “Tribulation saints” in these chapters of Revelation are equivalent to the Church. This is not the case. There will be saints present during the Tribulation in the same way that there were Old Testament saints present before the Church existed. This does not refer in any way to the Church. Again, the Church is nowhere mentioned by name after Chapter 3, yet is mentioned many times by name in the first three chapters. One point that helps clarify this distinction is that Jesus told us the gates of hell would not prevail over the Church (Matthew 16:16-17). Yet, in the Tribulation, Satan’s man of the hour – the Antichrist – is said to prevail over the saints on the earth at that time and conquer them (Daniel 7:21; Revelation 13:7). Clearly, either the Bible is contradictory or the believers being discussed in these two passages are different. There will be many who come to faith in Jesus during the Tribulation, but they should not be confused with the Church, and Revelation never refers to them as the Church. The explicit mentions of the Church abruptly stop at Chapter 3. 5 – The Imminence of the Rapture The Rapture is continuously described in the Bible as an imminent event – meaning it can occur at any moment, with no preconditions. There are no signs or warnings – it takes place suddenly. This logically requires that nothing has to happen before the Rapture can take place. If there were necessary preconditions or events, it couldn’t be truly imminent. This is why scripture constantly tells us to wait and watch for the Rapture, and gives us the impression that it can happen at any moment. It is always to be seen as the “next event” on the prophetic horizon concerning God’s end-times program. Renald Showers gives an excellent overview of the scriptural usage of the term “imminence.” The English word "imminent" comes from the Latin verb "immineo, imminere," which means to "overhand" or "project." In light of this, the English word "imminent" means "hanging over one’s head, ready to befall or overtake one; close at hand in its incidence." Thus, an imminent event is one that is always hanging overhead, and is constantly ready to befall or overtake a person. Other things may happen before the imminent event, but nothing must take place before it happens. If something else must take place before an event can happen, that event is not imminent. The necessity of something else taking place first destroys the concept of imminency. [3] This characteristic of imminency demands that the Rapture take place prior to the broad Day of the Lord (which the Tribulation is a subset of). If on the other hand, the Rapture couldn’t occur until the middle or end of the Tribulation, then that would contradict this characteristic of imminence since other predicted events must take place first. Wayne A. Brindle writes: The term "imminence" (or imminency) as applied to the Rapture of the Church means that Christ may return at any moment for His Church, and no biblically predicted event must necessarily precede it. Those who believe that Christ will return for His Church before the Tribulation normally hold that the Rapture is imminent – that it may occur at any time and that it is the next predicted event in God’s prophetic timetable. [4] Just a few of the many “imminency passages” in the New Testament include the following. The Bible says that Jesus’ return is at hand, and we are to wait eagerly for it (Romans 8:19-25; 1 Corinthians 1:7; Philippians 4:5; Jude 21). “At hand” conveys the idea of imminence. If other events (such as the Tribulation and the arrival of the Antichrist) had to occur first before the Rapture could take place, then imminence language such as “at hand” could not be used to describe it. James encourages us to “be patient and stand firm, because the Lord’s coming is near” (James 5:8). Revelation 1:3 and 22:10 also say that “the time is near.” Again, “near” is another example of imminence language. If the Rapture could not take place until the end of the Tribulation, for example, then it could not be described as being “near,” or able to befall at any moment. Other prophetic events would have to precede it chronologically. Much more can be said on this issue of imminence, which is taught all throughout the New Testament. (We addressed this subject of imminence more deeply in our previous article.) The pretribulational Rapture is the only view that allows for the Rapture to be imminent in its timing. All the other views require a number of prophetic events to take place first before the Rapture can occur. To be looking for the imminent return of Christ on an “any day” basis (as the New Testament teaches), you have to believe in a pretribulational Rapture. Think about that for a moment. No other Rapture view believes that Jesus can come back today. 6 – The Many Scriptural Differences Between the Rapture and the Second Coming Many unreconcilable distinctions exist between the Bible’s description of the Rapture and its description of the Second Coming at the end of the Tribulation. These distinctions indicate that the two are different events happening at different times, which would specifically contradict the idea of a posttribulational Rapture. The central passages dealing with the Rapture are John 14:1-3, 1 Corinthians 15:51-58, and 1 Thessalonians 4:13-18. The central passages dealing with the Second Coming to earth are Zechariah 14:1-21, Matthew 24:29-31, Mark 13:24-27, Luke 21:25-27, and Revelation 19. A careful examination of these texts will show that there is enough reason to conclude that the Rapture and the Second Coming to earth are not the same event. Let’s examine a brief list of some of the major points of contrast. Meeting Christ in the air versus returning with Christ The Rapture verses say that when Jesus comes, He comes in the air. Believers are caught up from the ground into the air to be with Christ, and are taken to the Father’s house in heaven. But in the Second Coming verses, the opposite order occurs, with Jesus coming down to the earth while bringing His saints with Him, and His feet will touch down on the Mount of Olives. Furthermore, let’s look at the location of believers during these events. In the Rapture verses, the believers are brought up from the earth to heaven to be with Jesus. But in the Second Coming verses, when Jesus comes back to earth from heaven with the believers with him, there are believers (Tribulation saints) still on the earth. If the Rapture and the Second Coming are the same event, then if Jesus brought all the believers up at the Rapture, how could there be believers still on the Earth at the Second Coming? A significant time lapse would’ve had to occur between the Rapture and Second Coming for so many people to come to belief in Jesus as Savior. So, again, these contradictory descriptions force us to understand these to be two separate and distinct events. A mystery event versus an event known and expected throughout Old Testament Prophecy In the Rapture verses, the catching away or gathering of the saints to Christ is described as a mystery that Paul was revealing. In John 14 (the “Upper Room Discourse”) and possibly even in a vaguer sense in His Olivet Discourse, Jesus had introduced the basic concept of the Rapture in “seed form.” He expressed it as a rescue of the righteous, who would be brought to the Father’s house in heaven prior to a time of imminent distress. But it was Paul who later expounded upon this promise, revealing it as a doctrine that we can now more fully understand. Paul described the full unveiling of this Rapture doctrine as a “mystery” (1 Corinthians 15:51-52). A mystery in the Greek Biblical sense means a concept that was previously unknown, but now revealed (Strong’s # G3466 – mustérion). [5] Post-tribulationists suggest that Jesus's description of a future “gathering of His elect” at His Second Coming (in Matthew 24) refers to the Rapture. Many people confuse this gathering of the elect with the Rapture, as the language sounds similar. But if Paul, who wrote much later on, was the first to reveal in detail this mystery doctrine of the gathering of the Church at the Rapture, than the gathering described by Jesus at the Second Coming would seem to be referring to something else. Paul couldn’t have revealed it as a mystery if it was already described in detail by Jesus long before. It turns out that this gathering of the elect described by Christ in Matthew 24 is a familiar prophetic event to anyone who knows their Old Testament well – it refers to the re-gathering of Israel in faith in preparation for blessing after the Tribulation as the Millennial Kingdom is about to be established (cf. Isaiah 27:12-13; 43:5-7; et al.). And so, the mystery nature of the Rapture of the Church contradicts the well-known nature of the prophetic gathering of Israel at the Second Coming, helping us recognize their distinction as separate events. These are just a few of the many Biblical differentiators between the Rapture and the Second Coming, helping us recognize that they are two different events happening at two different times. 7 – Confirmation in Typology While we do not use Biblical typology to determine doctrine, it can be a powerful voice of confirmation when it aligns with and supports a clear Biblical teaching. This is certainly the case concerning the prominence of pre-tribulational Rapture typology in scripture. One of the most powerful examples is found in the ancient Hebrew wedding, whose rituals God instituted. All throughout the Gospels, Jesus relied on the ancient Jewish wedding pattern for many of His parables, climaxing in His "Bridegroom's promise" in the Upper Room in John 14 (as reviewed in our previous four-part article series on this topic). We will provide a brief synopsis of the relevant points that align solely with a pre-tribulational Rapture timing. First, when the prospective bridegroom was of age, he would begin the process of finding a bride. Once he found a young woman of interest, the young man would leave his home and travel to the home of the prospective bride’s father. There, he would work on the details of the proposal and agreement. When the agreement was reached, and the father consented, the prospective bride would be offered a cup of wine by the prospective bridegroom. If she drank from the cup, she was accepting his marriage proposal. If she refused it, she was refusing him. After drinking from the cup, a legal contract between the two would be in place (the ketubah). At this time, they were called husband and wife, although it was only yet the betrothal period and the actual wedding ceremony and consummation had not yet taken place. Their official status was “betrothed,” and not yet fully married. After this was done, the bridegroom made the statement to his bride-to-be that he would leave her to go back to his father’s house and prepare a place for her. This addition onto the father’s house was referred to as the cheder, meaning the bridechamber, but could also be called the chuppah, a bridal canopy. His promise was that he would one day return to receive her. During this period of betrothal, the bride was considered sanctified, consecrated, and set apart for her future husband, as she had been bought with a great price. This price to the Jews did not signify that the bride was purchased as an item like a piece of furniture or a servant, but rather that by the exchanging of something of value, a change of status was conferred upon her. In other words, she goes from single to betrothed-to-be-married. During this time of betrothal separation, which typically lasted about one to two years, the bride spent her time preparing for her wedding and awaiting her bridegroom’s promised imminent return. She would faithfully keep watch, lest he returned while she was unaware and unready. Meanwhile, the bridegroom returned to his father’s house and began construction of the bridechamber, which was typically a room added onto his father’s house. The construction is examined and approved only by the father. When the father was satisfied with the construction, he would give his son permission to go and receive his bride. When it was time for the bridegroom to go and receive his bride, there was great celebration and rejoicing. The groom would select several of his trusted friends to act as the “friends of the bridegroom,” or what we today would call the “best man.” They would act as the witnesses required for the marriage to be legal. The bridegroom and his friends would form a wedding party to travel to the home of the bride, along with virgin bridesmaids that would run ahead. In the form of a torchlit procession, typically at night, they would approach the home of the bride. Although the bride was expecting her groom to come for her, she did not know the exact time of his coming. To maintain her readiness, she may keep an oil lamp lit throughout the night. As the procession approached the home of the bride, at a distance, a shofar (a ram's horn trumpet) would be blown, and there would be shouts to alert the bride that “the bridegroom cometh!” She would be prepared and ready, and would use these last moments to gather her belongings and be ready to immediately leave with her bridegroom. The arrival of the groom at the bride’s house signaled his intention of “taking her to wife.” This act of “taking” or in a sense romantically abducting the bride was referred to as nesuin, which literally means “taking.” She would be lifted up, placed onto a bridal litter, and carried off to the bridegroom’s fathers house with great joy and celebration. Once back at the father’s house, the ceremony was performed. Many guests would be assembled for the week-long wedding celebration. On this day, the bridegroom and the bride would be treated like a king and queen at their coronation. Every expense was taken to ensure their joy. Following the ceremony, the bridegroom and his bride would retire in seclusion to the bridechamber, where they would consummate the marriage through sexual intimacy. When the marriage was consummated, the friend of the bridegroom would joyfully deliver the news to the guests outside, and the week-long wedding celebration would begin. The new couple would emerge at the end of the seven-day celebration feast and the bride would be unveiled for all to see, as she is introduced to the community. Throughout the scriptures, the terminology and themes of the ancient Jewish wedding ritual are consistently applied to the relationship between the Messiah and His bride the Church. We can say that the ancient Hebrew wedding is a type of the ultimate wedding – the one between Jesus Christ and the Church. Let’s explore these similarities in parallel to what we just went through. Jesus, like the prospective bridegroom, left His Father’s house (in heaven) and travelled to the home of His prospective bride (He came to earth in the form of a man – the Incarnation). And just like the bride did not initially choose the groom, we did not choose Christ (John 15:16). At the Last Supper meal, Jesus presented a cup of wine, and assuming the position of a Bridegroom, He told His bride-to-be that by the drinking of the cup, she is agreeing to His marriage proposal (1 Corinthians 11:25-26). He established this tradition of the Lord’s Supper to commemorate and celebrate the marriage covenant. And just as the earthly bridegroom would leave after the bride’s agreement, in order to go prepare a place for her, and then later return, our heavenly Bridegroom instructed us to do this in remembrance of Him until He returns for us. Then, Jesus, before His crucifixion, made the promise of a bridegroom to His disciples who would soon become the foundation of His future Church. He had been warning the disciples of His coming departure and death, and gave them a comforting promise. Let not your heart be troubled: ye believe in God, believe also in me. 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 unto myself; that where I am, there ye may be also. -John 14:1-3 This was Jesus’ first explicit promise of what the disciples would later learn to recognize as the Rapture, or the nesuin – the romantic abduction or snatching away of the bride – and He presented it using the phraseology of a Bridegroom. The word “mansion” here in Greek refers to a lodging, a dwelling-place, or a room, as in the room that would be added onto the father’s house. When asked about the timing of His return, like any Jewish bridegroom, Jesus said: But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. -Matthew 24:36 In other words, like the bridegroom, Jesus promised to go back to His Father's house, prepare a bride-chamber, and then return at an unknown time to receive His bride. She must be ready on an ongoing basis, as His return remains imminent. Like the Hebrew brides who would await their bridegrooms during the betrothal period (typically one to two years), the Church has been eagerly awaiting the return of her Bridegroom for about two thousand years. Just as the bridegroom would come for the bride at any time, often at night, and with a shout and sound of a trumpet, in like manner, the Lord will return as a Bridegroom for the Church. Jesus’s parable in Matthew 25 emphasizes the practice of the Hebrew bridegrooms often approaching at night, with a cry or a shout alerting the bride of His arrival. And at midnight there was a cry [or a shout] made, Behold, the bridegroom cometh; go ye out to meet him. -Matthew 25:6 Many of these same idioms are included by Paul in his description of the Rapture in the following passage. 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. -1 Thessalonians 4:16-17 Like the ancient Hebrew brides who would remain hidden away in the bride-chamber for the marriage week, scripture describes a bridal week for the Church in which we will be in the wedding chamber with our Bridegroom, Christ. As we described earlier, there remains a final seven-year period of time (the Tribulation) that is connected with the Jewish people specifically (Daniel 9). As we know, the doctrine of the pre-tribulational Rapture advocates that the catching away of the Church will happen prior to this seven-year period. So, according to that pattern, while the Jewish people’s final “week” is taking place on earth, we (Jesus and His bride, the Church), will celebrate our marriage “week” in our heavenly chuppah (or cheder), hidden away from view! Of course, only a pretribulational Rapture would align with this pattern! Though the Church was unknown to the Old Testament audience, we find some interesting prophetic allusions that may refer to the heavenly chuppah or cheder. The theme of the Lord returning in power and glory to visit judgment on the earth is spoken of in Joel 2, referring prophetically to the “Day of the Lord.” It then speaks of a bridegroom coming out of his chamber and a bride from her chuppah. And the Lord shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the Lord is great and very terrible; and who can abide it? … Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet [chuppah]. -Joel 2:11, 15-16 And just as every Hebrew wedding celebrated with a great wedding feast, in like manner, following the seven years in our heavenly chuppah while the Tribulation was taking place on earth, Jesus Christ will return to earth (at the Second Coming) with His unveiled bride – the Church – to also celebrate with a marriage supper. At this time, the angels will gather the scattered remnant from all over the earth who had survived the Tribulation, and they will enter the Kingdom and celebrate the Marriage Supper of the Lamb, Christ, and His bride (Revelation 19:9, 11-14). It is astonishing to recognize that everything that God has said about His marriage to His bride, the Church, was anticipated thousands of years earlier in the institution of these customs. As you can see, only a pretribulational Rapture can fit in with this prophetic patterning. Conclusion These were only seven of the many proofs that can be offered in favor of a pretribulational view of the Rapture's timing. Many more can can be presented, but time and space limit our ability to fully explore them here. This understanding arises from the consistent application of a literal, plain interpretation of the Bible. All other views end up compromising a consistent literal interpretive method at some point. As the eminent theologian John Walvoord said: The only view that interprets prophecy literally and consistently is that of the pretribulational, premillennial position. [6] Maranatha! [1] David Hocking, “The Rapture In Revelation,” Pre-Trib.org. (https://www.pre-trib.org/pretribfiles/pdfs/Hocking-TheRaptureinRevelati.pdf - Retrieved 8/20/19) [2] Ibid. [3] Renald Showers, Maranatha: Our Lord Come! Bellmawr, NJ: Friends of Israel, 1995, p. 127. [4] Wayne A. Brindle, “Imminence” in The Popular Encyclopedia Of Bible Prophecy, eds. Tim Lahaye and Ed Hindson, Eugene, OR: Harvest House, 2004, p. 144. [5] Strong’s Concordance, entry “3466, mustérion,” BibleHub.com. (https://www.biblehub.com/greek/3466.htm - Retrieved 7/12/19) [6] John F. Walvoord, Prophecy in the New Millennium, Grand Rapids, MI: Kregel, 2001, p. 122.

In "Part 1", "Part 2", and "Part 3" of this article series, we began to examine the typological treasures hidden in the wedding rituals of the ancient Hebrews, which God instituted. It is astonishing to recognize that everything that God has said about His marriage to His bride, the Church, was anticipated thousands of years earlier in the institution of these customs. That fact is a profound piece of evidence that the author of the Bible is not bound to the constraints of time as we are. Rather, it is profound proof of His reality, and demonstrates His origin to be from outside of time. The Hebrew wedding involved a number of important rituals typologically correlating with the marriage of Christ and the Church. We are investigating seventeen of them in these articles. While these are not necessarily in strict order, they do follow the general process of the ancient Hebrew wedding. Let’s continue our examination of these astonishing parallels. 14.) Kallah – The Bride On the wedding day, the bridegroom – and especially the bride (kallah) – would be elaborately clothed. From ancient times, Jewish couples would be treated like royalty on this day. The bride and groom were both given bridal crowns to wear. [1] Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart. -Song of Solomon 3:11 So, even from this ancient account in the Song of Solomon, we recognize that it was customary for the bride and groom to wear crowns on the day of their wedding. The wedding day is the bride’s special day, and she is treated accordingly. It is also a very ancient custom for a Jewish bride to sit on a “throne” at her reception. [2] From ancient to modern times, every Jewish bride is bedecked like a queen. The Jewish Midrash speaks of twenty-four adornments mentioned in Isaiah 3:18-24 that were customary for the ancient Hebrew brides to be beautified with on their wedding day. [3] Everything was done to make the bride as lovely as possible for this special day. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. -Isaiah 61:10 The bridal imagery in the following excerpt from Ezekiel 16 is also indicative of the majestic preparation and adornment of the ancient Hebrew brides, describing the marriage between God and Israel. Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine. Then washed I thee with water; yea, I thoroughly washed away thy blood from thee, and I anointed thee with oil. I clothed thee also with broidered work, and shod thee with badgers’ skin, and I girded thee about with fine linen, and I covered thee with silk. I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head. Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom. And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord God. -Ezekiel 16:8-14 So, we understand that on her wedding day, an ancient Hebrew bride was treated like she was a queen at her coronation. One of the most exciting of the wedding preparations for the bride is choosing her wedding dress. As in most modern cultures, the traditional color of the wedding gown for the ancient Hebrews has always been white, denoting purity from sin. [4] [5] Concerning Christ and His bride the Church, we find the same bridal imagery described. We find that both Christ and the Church will be wearing crowns. The following passage from Revelation 14 describes the Bridegroom, Christ, coming out of the bridal chamber to visit judgment upon the earth – and He is wearing a crown. 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. -Revelation 14:14 The Church is also promised a crown at this time. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing. -2 Timothy 4:8 And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. -1 Peter 5:4 We also find that like the ancient Hebrew couple on their wedding day, the description of the Church’s future is portrayed as being royal. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light; -1 Peter 2:9-10 The following passage tells us of the royal nature of the Bridegroom, Christ. And he hath on his vesture and on his thigh a name written, King Of Kings, And Lord Of Lords. -Revelation 19:16 So, the identity of the Bridegroom is that of the highest royalty conceivable. If the Church is His bride, then the Church is going to be the bride of the most royal and magnificent wedding that has ever taken place. The Church is marrying the pinnacle of royalty! Like the Hebrew brides, the Church will also sit on a throne. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. -Revelation 3:21 We also find that the bride, the Church, is given her white wedding dress. Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. -Revelation 19:7-8 Key Parallel: The ancient Hebrew couple being wed was treated like royalty on their wedding day. They sat on “thrones” at their reception. They were dressed in magnificent wedding apparel and were given crowns. The bride was bedecked in a beautiful white wedding gown. The bride of Christ, the Church, is also royalty, as she will be married to the “King of Kings and Lord of Lords.” This will be a royal wedding of the highest magnitude! She will wear a crown, be seated on a throne, and have on a white wedding gown. 15.) Chuppah – Concealed in the Wedding Chamber Upon their arrival at the father’s house, the bridegroom would take his bride to the wedding chamber (chuppah – Strong’s # H2646) in the cheder (Strong’s # H2315), or the room he had prepared (Psalm 19:5, Joel 2:16). [6] These terms chuppah and cheder may be used interchangeably, but for our purposes here, we will define chuppah as the wedding chamber in which the marriage would be consummated through physical union. The tradition of the chuppah is one that has changed and evolved significantly over time, but is still in use today in a modern form in contemporary Jewish weddings. Today, the tradition of the chuppah is represented by a canopy under which the bride and groom stand during the wedding ceremony (often in the form of a cloth upheld by four poles). [7] [8] But in ancient times, it was in this chamber that the couple would spend seven days hidden away while the wedding celebration continued for that entire week (Judges 14:12). This is referred to as the “seven days of the chuppah.” [9] There, in the privacy of the chuppah, the bride and groom entered into physical union for the first time. The bridegroom’s best man would wait outside the door of the wedding chamber. When the marriage was consummated through their intimate union, the bridegroom would tell the best man through the door, and he would go and announce it to the assembled guests. Now you understand John the Baptist in John 3:29: He that hath the bride is the bridegroom: but the friend of the bridegroom [or the best man], which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled. -John 3:29 Upon hearing the good news, the wedding guests remained in the groom’s father’s house for the next seven days, celebrating with a great wedding feast. [10] The modern practice of yichud is the custom of the married couple enjoying a short period of privacy after the ceremony. [11] This custom also seems to look back to the ancient practice of having seven days concealed in the chuppah. The Shiv’at Y’mei Mishteh, or Seven Days of Feasting, are said to have been ordained by Moses, and are a custom that is thought to go back to patriarchal times. These feasting days serve as a focal point for communal rejoicing and for the couple to begin their married life together while in the lap of the community. This practice is still observed by traditional Jews today. In modern Jewish practice, during the Seven Days of Feasting, the bride and groom do not work, nor may they be involved in business transactions of any kind. They only eat, drink, and rejoice with each other. Each day, close relatives or friends host the married couple for a festive meal, which is punctuated by singing and rejoicing. [12] This modern practice is taken from the ancient Hebrew wedding tradition of the seven days of concealment in the chuppah, while the wedding guests celebrated in the father’s house for the entire week. Like the ancient Hebrew brides, Scripture seems to describe a bridal week for the Church in which we will be in the wedding chamber with our Bridegroom, Jesus. Biblical eschatology (or the study of the end times) describes a final seven-year period of time that is connected with the Jewish people specifically (Daniel 9). This chapter in Daniel describes time in periods of “weeks,” which is a common Hebraic expression for a period of seven (in this case, years). This time period is also described thoroughly in Revelation, and some refer to it as the Tribulation. This final seven-year “week” of time, especially the last half of it (called the “Great Tribulation” by Jesus in Matthew 24:21), is a time of unparalleled distress, and is characterized by the wrath or indignation of God. Pre-Tribulational eschatology, (which turns out to be the eschatological perspective that best aligns with the typology of the Jewish wedding) asserts that Scripture teaches that the Rapture, or catching away of the Church, will happen prior to this seven-year period. So, according to that pattern, while the Jewish people’s final “week” is taking place on earth, Jesus and His bride, the Church, will celebrate their marriage “week” in our heavenly chuppah, hidden away from view! Though the Church was unknown to the Old Testament audience, we seem to find some prophetic allusions that may refer to the heavenly chuppah in the following passages. And the Lord shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the Lord is great and very terrible; and who can abide it? ... Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet [chuppah]. -Joel 2:11, 15-16 The theme of the Lord coming out of His chambers to visit judgment on the earth is spoken of here, referring prophetically to the “Day of the Lord.” It then speaks of a bridegroom coming out of his chamber and a bride from her chuppah. It's difficult to imagine this passage referring to any group other than the Church when it describes a bride coming out of her chuppah. Passages later in Scripture describe the Lord, whom the New Testament calls the Bridegroom, returning with His bride, the Church, at the Second Coming. Let’s examine another prophetic Old Testament passage that points to a select group of God’s people avoiding the Tribulation in the Day of the Lord by being concealed. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. -Zephaniah 2:3 We know from later New Testament passages that the Church is not appointed to God’s Tribulation wrath, and will be kept from that time period altogether – making the Church a likely candidate for this group of people. The following passage written by Paul to the Church identifies this same period of the “Day of the Lord,” and specifically identifies the Church as being exempt from it. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. … But ye, brethren, are not in darkness, that that day should overtake you as a thief. … For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, -1 Thessalonians 5:2, 4, 9 Some feel that these Old Testament passages may refer to the remnant of Israel being hidden in the wilderness before the Second Coming. While this is certainly a possibility (and the Old Testament does seem to refer to this in other instances), we believe there are some reasons why this is not the case in the passages presented. Instead, it would seem to refer to the Church being hidden away as the pure, righteous bride that is exempted from the wrath of the Bridegroom. Let’s quickly examine this before moving on. One of the most glaring reasons why the group being hidden cannot be Israel, is because the passages are clear in describing these hidden ones as a righteous group who is exempted from the wrath. To the contrary, Israel at this time can hardly be considered righteous, which is the very reason why she must enter and endure the Tribulation. One of the purposes of the Tribulation is to drive the Jews to repentance, so that toward the end of it there will be a remnant who finally cries out unto Jesus Christ, finally acknowledging Him as their Messiah, which then prompts His return to save them from destruction. This hardly fits in with the narrative of a righteous group playing the role of a pure virgin bride being hidden away from the wrath. The Old Testament is clear that Israel up until that point was playing the role of the harlot unfaithful wife, not the unmarried pure virgin bride. Meanwhile, the New Testament clearly depicts the Church as the righteous and pure virgin bride of Christ who will avoid the coming wrath. If the Jews were the “hidden group” referenced by these passages, then how could they be called righteous before entering the chuppah, when we are told in passages such as Zechariah 13:8-9 that it will require the refining fire of the Tribulation to produce the righteousness of the Jewish remnant at the end of the Tribulation? But one of the main purposes of the Tribulation is to drive Israel to repentance. They were not righteous until the judgments drove them toward repentance. In fact, their repentance and turning to their true Messiah turns out to be a pre-condition for Christ’s return to earth (the Second Coming) with His bride to set up His Millennial reign. I [God speaking] will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early. -Hosea 5:15 Note: This word “early” actually means “earnestly.” [13] So, we’ve taken a brief detour through eschatology to explore and understand this aspect of end times prophecy that fits in (from a timing perspective) with the typology of the Jewish wedding rituals, and seems to clearly reveal the Church as that righteous bride being hidden away before the time of trouble, who then returns with her Bridegroom when it is passed. Before moving on to the next point, let’s do a quick review of the key parallels involving the chuppah. Key Parallel: The ancient Hebrew brides were “abducted” by their bridegrooms, and carried by procession to the father’s house. Upon arrival at the father’s house, the ancient Hebrew bridegrooms would take their brides into the privacy of the wedding chamber – the chuppah – for seven days. In the privacy of the chuppah, they would consummate the marriage through intimate union. The bride would then stay concealed in the chuppah for the remainder of the week, as the guests celebrated. The bride of Christ will be raptured, or lifted up off the earth to be carried away to our heavenly wedding chamber where we will spend “one week” (seven years), concealed and hidden away with our Bridegroom. While the bride of Christ is in the bridal chamber with Jesus, the rest of the world will face seven years of Tribulation. 16.) Mishteh – The Wedding Feast After seven days in the wedding chamber, the ancient Hebrew bride and bridegroom would emerge and participate in a wedding feast (mishteh – Strong’s # H4960) with their guests. The bride’s veil would be removed so that everyone could see her, and she would be presented to the guests and to the community. The end of this feast would conclude the wedding celebration. [14] In like manner, following the seven years in our heavenly chuppah while the Tribulation is taking place on earth, Jesus Christ will return to earth (the Second Coming) with His unveiled bride, the Church, to vanquish His enemies, establish His Kingdom, and also celebrate with a marriage supper. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. -Revelation 19:9, 11-14 Here in Revelation 19, we see that following the seven-year Tribulation, Jesus will return at His Second Coming with His unveiled bride to earth to execute judgment on earth and then participate in the “marriage supper of the Lamb.” We know His bride is with Him, as we see her described as being “clothed in fine linen, white and clean,” which was the description of the bride given only a few verses earlier in Verse 8. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. -Revelation 19:8 As mentioned earlier, we also find Old Testament prophetic mention of Christ at His Second Coming being described as a bridegroom coming out of his bridal chamber, bringing His bride with Him. Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet [chuppah]. -Joel 2:15-16 Key Parallel: The ancient Hebrew bridal couple would emerge after seven days hidden away in the chuppah and participate in a wedding feast with their guests. After the seven years in the heavenly chuppah, Jesus Christ will come out of His wedding chamber as a Bridegroom, bringing His bride the Church with Him – to also celebrate with a marriage supper. 17.) Yachad - A New Life Together The Hebrew word yachad meaning “togetherness” or “unitedness” (Strong’s # H3162), is an ideal description for the just-married couple as they begin their new life together as one. [15] The Old Testament describes this togetherness as follows. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. -Genesis 2:24 Since the very beginning of the Biblical tradition, the thought regarding the marital union was always one of unity and togetherness. The two people become one, through marriage. Following the seven-day marriage celebration, and marriage feast, the bridegroom and his bride would go to the home that the bridegroom had previously prepared. They would begin their new life together as husband and wife. As a future married couple, Christ and the Church will also be brought together as one. Paul, in his letter to the Ephesians, actually quotes the passage we just looked at from Genesis and applies it to Christ and the Church. Notice how Paul first describes the unity and togetherness of Christ and the Church, and then reveals that the Genesis 2:24 passage’s deeper meaning is to act as a type of Christ and the Church. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. -Ephesians 5:25-32 At the end of the final seven-year “week,” just as the bridegroom and his bride would leave the marriage supper to go to the home the bridegroom had prepared, so Jesus and His bride will depart for their new home, the New Jerusalem (though this may be post-Millennial). And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. -Revelation 21:2-4 The New Jerusalem was beautifully adorned as a bride, John said, because it will be the eternal home of Christ’s bride. The author of Hebrews told us that the patriarchs looked for a city whose builder and maker was God, and that a heavenly city was being prepared (Hebrews 11:10, 16). He goes on to say that the Church is seeking the “heavenly Jerusalem” and “the city to come” (Hebrews 12:22 and 13:14). The Scriptures noted throughout this study make it clear that the bride is the Church and that the city called the new Jerusalem is being prepared for the bride of Christ. The bride of Christ will then be with her Bridegroom for all of eternity. And so shall we ever be with the Lord. -1 Thessalonians 4:17b Key Parallel: After the marriage week and the feast, the ancient Hebrew couples would begin their new lives together in the home that the bridegroom had prepared. They would exhibit togetherness and unity – being considered “one” through marital union. The relationship between Christ and the Church is one of togetherness and unity. We are considered part of His body, and we are to cleave together as one. Following the final “week” on earth and subsequent marriage feast, Christ and His bride will finish out the Millennium and then continue into the Eternal State together forever. Conclusion As we close out our four-part article series on this topic, keep in mind all of the incredible typological parallels between the ancient Hebrew wedding traditions and the marriage of Jesus Christ and His bride, the Church. In this series, we aimed at representing the key parallels, but we certainly acknowledge that many additional wedding subtleties are also embedded within the Biblical text – possibly some waiting to yet be discovered! From the pattern of the ancient Hebrew wedding practices, we see that, like the bridegroom of ancient times, Jesus came to the home of His future bride for the betrothal, established a covenant with His bride, sealed it with a glass of wine, paid for the bride price with His blood, sanctified her, and sent His bride gifts of the Holy Spirit. We, the betrothed (Christ’s Church) currently await the return of our Bridegroom to abduct us away to the wedding chamber (at the Rapture) to spend seven years hidden away with Him (while the Tribulation occurs on earth). We will then celebrate the Marriage Supper of the Lamb and following the Millennial reign on earth, depart with our Bridegroom to our eternal home, the New Jerusalem! Our present task at hand is all about readiness! Just like the ancient Hebrew brides waited and prepared during the long betrothal period for their bridegroom’s return, we must also wait and prepare for the soon return of our Bridegroom, Christ! Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. -Revelation 19:7-9 [1] Emil G. Hirsch, Frank Knight Sanders, and Kaufmann Kohler, Jewish Encyclopedia, entry “Crown,” JewishEncyclopedia.com. (http://www.jewishencyclopedia.com/articles/4778-crown - Retrieved 5/15/18) [2] Aryeh Kaplan, Made in Heaven: A Jewish Wedding Guide, Brooklyn, NY: Moznaim Pub., 1983, p. 91. [3] Ibid., p. 59. [4] Ibid., p. 60. [5] Yehuda Shurpin, “Why Do Jewish Brides Wear White? Isn’t It a Non-Jewish Thing?” Chabad.org. (https://www.chabad.org/library/article_cdo/aid/3136016/jewish/Why-Do-Jewish-Brides-Wear-White-Isnt-It-a-Non-Jewish-Thing.htm - Retrieved 5/15/18) [6] Avi Ben Mordechai, Signs in the Heavens, Millennium 7000 Communications, Int’l, 1996, p. 277. [7] Eliezer Segal, “The Huppah: From Eden to Today,” Feb. 14, 1992, in Jewish Free Press. (http://people.ucalgary.ca/~elsegal/Shokel/920214_Huppah.html - Retrieved 5/13/18) [8] Kaplan, p. 133. [9] Kaufmann Kohler, Jewish Encyclopedia, entry “Huppah,” JewishEncyclopedia.com. (http://www.jewishencyclopedia.com/articles/7941-huppah - Retrieved 5/13/18) [10] The Universal Jewish Encyclopedia, ed. Isaac Landman, New York: Universal Jewish Encyclopedia Co., Inc., 1948, pp. 5, 10, 373, 399, 504. [11] Kaplan, p. 206. [12] Michael Kaufman, “After the Wedding Ceremony,” My Jewish Learning. (https://www.myjewishlearning.com/article/after-the-wedding-ceremony/ - Retrieved 5/13/18) [13] Benson Commentary, entry “Hosea 5:15,” BibleHub.com. (http://biblehub.com/commentaries/hosea/5-15.htm - Retrieved 02/05/18) [14] The Universal Jewish Encyclopedia, pp. 5, 504. [15] Strong’s Concordance, entry “3162, yachad,” BibleHub.com. (http://biblehub.com/hebrew/3162.htm - Retrieved 5/22/18)

-Studies- "Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." -2 Timothy 2:15 The importance of being anchored in Biblical truth cannot be overstated for the healthy believer. One of the reasons found for straying from the faith is a poor foundation of knowledge regarding truth. As the passage above implies, this can have harmful consequences. ​ One of the functional objectives of the church is the office of teaching. The purpose of teaching is to ground the Christian in the truth so that he is firmly planted for when the trials of life inevitably present. It is to train, prepare, and equip the believer for what he will face in the world outside. It is to help prepare each believer to be an ambassador for Christ within his own individual sphere of influence. A problematic issue in the church today is the emphasis on the emotional side of the Christian experience, without equal emphasis on deep and effective teaching. This imbalance often results in a fleshly and superficial version of Christianity. When emotions are high and things are good, all is well. But when trouble or doubt arise, these types of Christians are left in turmoil and confusion - often culminating in a turning away from the faith. A Christian whose experience is founded primarily upon feelings and emotion rather than being anchored in understanding and evidence is often no match for the Enemy. On the other hand, a Christian grounded in what he knows is a more difficult target for the Enemy. When trouble or doubt arise, he is more able to stand upon the truth and be unmoved. His roots are planted firmly into the bedrock of the Word. He is unaffected by whirling circumstances and emotion. Instead, he holds to what he knows to help sustain him through uncertain times. ​ We believe one thing sorely lacking in many people's Christian experience today is this important ministry of sound Biblical teaching. The primary objective of Let Us Reason is to help fill that gap by providing the viewer with in-depth studies on Biblical topics. We strongly believe and advocate that each individual believer understand why he believes what he claims to believe. So often, concepts taught in churches are presented in a declarative fashion instead of an explanatory fashion. Often, no (or poor) evidence is given and no (or poor) explanation is attempted. We believe this is hazardous to the spiritual well-being of the believer. It is setting the stage for superficial Christianity. It is setting the stage for faith that is not built upon a firm foundation. But genuine Christianity is the only belief system that challenges both believers and unbelievers to examine the evidence for themselves. The Word of God and its teachings are trustworthy, reliable, relevant, and provable to all those who are willing to put forth the effort to understand. We hope you will find the following topics both useful and enlightening! Note : All of the following studies are free to be downloaded in either eBook or PDF form off this site. You can even save them on your mobile device for enhanced portability and distribution. Further, if you would like to have a hard copy, you can even print the PDFs and put them in clear binder sheets, which can then be placed in 3-ring binders of appropriate size. Having an offline hardcopy version may be preferable for some people and can be used for group studies. More studies to come! To be notified when new content is uploaded, please subscribe here . let us reason studies Back to Home

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