Why is the Timing of Christ's Return Important?

I was recently teaching a segment on eschatology (the doctrine of future events) in a New Member’s Class at my church. One of the men asked me, “How can you be sure that there is a ‘rapture’ of the church since the word ‘rapture’ is never used in Scripture?” He then added, “I’ve looked at the passages in 1 Thessalonians and I don’t think they present a strong case for such, so why do you hold to that position?”

I thought about that question later and wondered how many other Christians believe in the rapture of the church simply because (1) their pastor has taught that there is one, and (2) they like the idea that they won’t be here on earth to experience the evils of the Tribulation. At least that man was thinking and trying to understand the Scriptures and not simply accepting what he was taught at face value.

So I thought I would try to summarize why I hold to the pre-Tribulation rapture of the church and why I believe it is an important doctrine. I don’t expect everyone to agree with me on this; in fact, one of my closest friends disagrees with me. So I will admit up front that good men of God differ on the timing of the rapture of the church. Some hold that it takes place after the Tribulation, others hold to a mid-Tribulation rapture. Still others spiritualize the whole thing and altogether deny any kind of rapture of the church.

My view is founded on the major premise that the best way to interpret the Scriptures is by using a literal-historical-grammatical approach. As a corollary to that premise, Israel and the church must be seen as two distinct groups. Even amillennialists will admit that if the literal method of interpretation of the Scriptures is the right method, premillennialism is the correct interpretation. But I believe we must adopt a literal approach to understanding Scripture or else everything is up for grabs. And when that happens, we can easily start down the slippery slope toward the error of the Emergent Church, in which nothing is certain.

Since, in my understanding of Scripture, Israel and the church are two distinct groups and Scripture teaches that the primary purposes of the Tribulation are (1) the judgment of the unbelieving world, and (2) the purification and salvation of the nation of Israel, it seems to me that there are good arguments for why the church will not be in the Tribulation.

God promised the church at Philadelphia in Rev. 3:10 that he would keep her from the “hour of testing, that hour which is about to come upon the whole world, to test those who dwell on the earth,” so it seems that there is at least some biblical evidence that the church will not be present. And as you continue reading through Revelation 6-19, you never find the church mentioned as being present as God’s wrath is poured out on mankind.

In fact, in Rev. 6:16-17, as the judgments of the Tribulation are being poured out on the earth, men beg the mountains and rocks to fall on them and hide them “from the presence of Him who sits on the throne, and from the wrath of the Lamb; for the great day of their wrath has come, and who is able to stand?” In addition, six times in Revelation, the terrors of the Tribulation are referred to as God’s wrath (11:18; 14:10, 19; 15:1, 7; 16:1, 19; 19:15). This seems to me to give additional insight into the passages in 1 Thessalonians (1:10; 5:9) to which the gentleman in the New Member’s class referred. 1 Thess. 1:10 tells us to “wait for His Son from heaven, whom He raised from the dead, that is Jesus, who rescues us from the wrath to come.” 1 Thess. 5:10 says, “For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ.”

Thus, when we put together the statement in Rev. 3:10 about being saved from the hour of testing that is coming on the whole world, plus the absence of any mention of the church in Revelation’s detailing of the Tribulation, and the designation of the Tribulation as the time of God’s wrath, Paul’s encouraging words to the Thessalonians seem quite clear—the true church will not be present during the Tribulation, but will be saved from having to go through that time.

Let me also add that the nature of the church itself argues against being present in the Tribulation. The church is the bride of Christ; His body of which He is the head. Thus, we have been brought into the closest of all relationships to Him. If the church is present in the Tribulation, God would be subjecting the people for whom His Son died, whose sins have been completely washed away, and who no longer abide under any condemnation or judgment (Rom. 8:1) to the harshest, most severe punishment and judgment that will ever take place on this earth. Since all of our sins have been forgiven in Christ, and His righteousness has been imputed to us, we are, in the Father’s eyes, as pure as His Son. Thus, it is unnecessary for the church to experience the judgment that will befall rebellious sinners.

Finally, the doctrine of the imminent return of Christ is at stake here. Scripture repeatedly tells us to be watching for Christ’s return (Acts 1:11; 1 Cor. 15:51-52; Phil. 3:20; 1 Thess. 1:10; Titus 2:13; James 5:8). These passages do not tell us to look for the signs of the Tribulation that would precede His coming, but to look for Him. In fact, when the disciples asked Jesus what the sign of His coming would be (Matt. 24:3) and He began to instruct them about the signs of the Tribulation, he was speaking to them in the context of their Jewish understanding of who the people of God were; namely, the nation of Israel. So when He spoke of His coming, He was speaking of His Second Coming which takes place at the end of the Tribulation. At no time in Scripture, when the church is being addressed, are believers ever instructed to look for signs, but rather to look for Christ. So if we start looking for signs of the Tribulation, we denigrate the doctrine of Christ’s imminent return.

Many Christians feel these matters are unimportant and think, “So what? As long as I’m saved, that’s all that really matters.” Well, I will gladly admit that our view of Christ’s return does not determine whether or not we are genuinely saved. However, that does not mean we should ignore such issues in theology. A proper understanding of such issues will affect how we live. In his book, Maranatha, Renald Showers has succinctly stated the importance of this doctrine in these words:

The fact that the glorified, holy Son of God could step through the door of heaven at any moment is intended by God to be the most pressing, incessant motivation for holy living and aggressive ministry (including missions, evangelism, and Bible teaching) and the greatest cure for lethargy and apathy. It should make a major difference in every Christian’s values, actions, priorities, and goals.

Since all other views, to one degree or another, diminish the importance of Christ’s imminent return, I believe that holding to the pre-Tribulation view of the rapture really does matter.

That Hideous Doctrine

While teaching my adult Sunday School class, I referred to an article written by John Thomas on the doctrine of hell. It was originally published in Moody Magazine in September 1985. Because many in the class were interested in reading it, I have posted it here in its entirety.

That Hideous Doctrine

That hideous doctrine of hell is fading. How often have you thought of it in the past month for instance? Does it make a difference in your concern for others, in your witness? Is it a constant and proper burden?

Most believers would have to say no. But the individual isn’t the only one to blame. After all, the doctrine no longer gets its float in the church parade; it has become a museum piece at best, stored in the shadows of a far corner.

The reality of hell, however, demands we haul the monstrous thing out again and study it until it changes us. Ugly, garish, and familiar as it is, this doctrine will indeed have a daily, practical, and personal effect on every believer who comes to terms with its force.

Our Lord’s words on the subject are unnerving. In Luke 16, He tells us of a rich man who died and went to Hades (the abode of the unsaved between death and final judgment). From that story and a few other revelatory facts, we can infer several characteristics of hell.

First, it’s a place of great physical pain. The rich man’s initial remark concludes with his most pressing concern: “I am in agony in this flame” (Luke 16:24). We do not make enough of this.

We all have experienced pain to some degree. We know it can make a mockery of all life’s goals and beauties. Yet we do not seem to know pain as a hint of hell, a searing foretaste of what will befall those who do not know Christ, a grim reminder of what we will be spared from.

God does not leave us with simply the mute fact of hell’s physical pain. He tells us how real people will respond to that pain. Our Lord is not being macabre; He is simply telling us the truth.

First, there will be “weeping” (Luke 13:28). Weeping is not something we get a grip on; it is something that grips us. Recall how you were affected when you last heard someone weep. Remember how you were moved with compassion to want to protect and restore that person? The Lord wants us to know and consider what an upsetting experience it is for the person in hell.

Another response will be “wailing” (Matt. 13:28). While weeping attracts our sympathy, wailing frightens and offends us. It is the pitiable bawl of a soul seeking escape, hurt beyond repair, eternally damaged. A wail is sound gone grotesque because of conclusions we can’t live with.

A third response will be “gnashing of teeth” (Luke 13:28). Why? Perhaps because of anger or frustration. It may be a defense against crying out or an intense pause when one is too weary to cry any longer.

Hell has two other aspects, rarely considered, which are both curious and frightening. On earth we take for granted two physical properties that help keep us physically, mentally, and emotionally stable. The first is light, the second is solid, fixed surfaces. Oddly, these two dependables will not accommodate those in hell.

Hell is a place of darkness (Mark 8:12). Imagine the person who has just entered hell—a neighbor, relative, co-worker, friend. After a roar of physical pain blasts him, he spends his first moments wailing and gnashing his teeth. But after a season, he grows accustomed to the pain, not that it’s become tolerable, but that his capacity for it has enlarged to comprehend it, yet not be consumed by it. Though he hurts, he is now able to think, and he instinctively looks about him. But as he looks, he sees only blackness.

In his past life he learned that if he looked long enough, a glow of light somewhere would yield definition to his surroundings. So he blinks and strains to focus his eyes, but his efforts yield only blackness. He turns and strains his eyes in another direction. He waits. He sees nothing but unyielding black ink. It clings to him, smothering and oppressing him.

Realizing that the darkness is not going to give way, he nervously begins to feel for something solid to get his bearings. He reaches for walls or rocks or trees or chairs; he stretches his legs to feel the ground and touches nothing.

Hell is a “bottomless pit” (Rev. 20:1,2 KJV); however, the new occupant is slow to learn. In growing panic, he kicks his feet and waves his arms. He stretches and lunges. But he finds nothing. After more feverish tries, he pauses from exhaustion, suspended in black. Suddenly, with a scream he kicks, twists, and lunges until he is again too exhausted to move.

He hangs there, alone with his pain. Unable to touch a solid object or see a solitary thing he begins to weep. His sobs choke through the darkness. They become weak, then lost in hell’s roar.

As time passes, he begins to do what the rich man did—he again starts to think. His first thoughts are of hope. You see, he still thinks as he did on earth, where he kept himself alive with hope. When things got bad, he always found a way out. If he felt pain, he took medicine. If he were hungry, he ate food. If he lost love, there was more love to be found. So he casts about in his mind for a plan to apply to the hope building in his chest.

Of course, he thinks, Jesus, the God of love, can get me out of this. He cries out with a surge, “Jesus! Jesus! You were right! Help me! Get me out of this!” He waits, breathing hard with desperation. The sound of his voice slips into the darkness and is lost. He tries again. “I believe, Jesus! I believe now! Save me from this! Again the darkness smothers his words. Our sinner is not unique. Everyone in hell believes.

When he wearies of his appeals, he does next what anyone would do – assesses his situation and attempts to adapt. But then it hits him – this is forever. Jesus made it very clear. He used the same words for “forever” to describe both heaven and hell. Forever, he thinks, and his mind labors through the blackness until he aches. “Forever!” he whispers in wonder. The idea deepens, widens, and towers over him. The awful truth spreads before him like endless, overlapping slats: "When I put in ten thousand centuries of time here, I will not have accomplished one thing. I will not have one second less to spend here."

As the rich man pleaded for a drop of water, so, to, our new occupant entertains a similar ambition. In life he learned that even bad things could be tolerated if one could find temporary relief. Perhaps, even hell, if one could rest from time to time, would be more tolerable.

He learns, though, that “the smoke of (his) torment goes up forever and ever; and (he has) no rest day and night” (Rev. 14:11 NASB). No rest day and night--think of that. Thoughts of this happening to people we know, people like us, are too terrifying to entertain for long. The idea of allowing someone to endure such torture for eternity violates the sensibilities of even the most severe judge among us. We simply cannot bear it.

But our thoughts of hell will never be as unmanageable as its reality. We must take this doctrine of hell, therefore, and make sure we are practically affected by it.

A hard look at this doctrine should first change our view of sin. Most believers do not take sin as seriously as God does. We need to realize that in God’s eyes, and in His actual plan, sin deserves eternal punishment in hell.

We can actually learn, by comparison, to hate sin as God hates it. As the reality of hell violates and offends us, for example, so sin violates and offends God. As we cannot bear to look upon the horrors of hell, so God cannot bear to look upon the horrors of sin. As hell revolts us to the point of hatred for it, so also God finds sin revolting. The comparison is not perfect, but it offers a start.

Second, the truth of hell should encourage our witness. Can we ever hear a sigh of weariness, see a moment of doubt, or feel pain without being reminded of that place? In all honesty, can we see any unbeliever, watch his petty human activities, realize what he has in store, and not be moved with compassion? It encourages us to witness in word and in deed.

That hideous doctrine may grip our souls in dark terror and make us weep, but let us be sure it also prompts us to holiness and compassion.

Non-negotiable Doctrines

If someone asked you which doctrines of the Christian faith you considered non-negotiable, which ones would you list? By that I mean, which doctrines do you believe are so important that you will not compromise on them, regardless of the cost to you in terms of continued fellowship with family or friends, which church you attend, or even your life?

I asked myself that question sometime back. I was involved with a Christian organization which was composed of members from many different evangelical denominations, some of which held certain beliefs with which I disagreed. I was asked to serve on the board of directors of that organization, so I decided that I had to determine exactly which foundational, core doctrines of the Christian faith were so important to me that I could not and would not compromise and affiliate myself with any organization which would allow people who held to other views to be a part of its leadership.

It may seem like such an exercise would be easy, but it was actually more difficult than I originally thought it would be. Certain doctrines were a “slam dunk”; that is, there wasn’t even a moment’s hesitation about whether they should be included. Issues such as the inerrancy and authority of Scripture and the complete divinity of Christ are not up for grabs, despite what the post-modernists who question everything about orthodox Christianity tell us.

Other doctrines were more difficult. For example, the continuation of certain sign gifts such as tongues and healings, or the timing and nature of future events, or baptism by immersion or by sprinkling are all doctrines on which genuine believers disagree as to what the Bible teaches. So I had to decide which doctrines were so important to me that I would never compromise, though it should cost me friendships with other Christians or even my life at the hands of evil authorities who should demand that I renounce my faith. In other words, the doctrines I would choose would be the foundational convictions upon which my Christian faith is built. In the end, I decided there were eight core doctrines which rose to that level of importance. They are:

1. The inerrancy and authority of the Bible.
2. The virgin birth of Christ.
3. His complete divinity.
4. His substitutionary atonement.
5. His bodily resurrection.
6. His physical return for His church.
7. Man’s fallen, sinful condition and his inability to save himself.
8. Salvation by grace alone through faith alone in Christ alone.

There are other doctrines which others may argue should be added to this list, but these are what I believe are the absolute, fundamental, non-negotiable doctrines which all true Christians must believe. Other doctrines which are not specifically listed may “fit into” one of these doctrines; i.e., the doctrine of the humanity of Christ can be seen to be a part of our understanding of His virgin birth.

While believers may disagree on the details of certain doctrines, belief in the doctrines listed above is non-negotiable. If anyone claims to be a Christian, yet does not hold to these truths, there is solid reason to question the validity of his/her claim.

I do not mean that there will not, at times, be differences of opinion regarding certain details about the doctrines listed above (such as whether Christ’s atonement was limited in scope or unlimited in scope, or the timing of His return for the church), but anyone who denies any of these basic beliefs cannot legitimately claim to be a true believer and follower of Christ.

I think it is particularly important for Christians today to commit themselves to these foundational doctrines, because the Emergent Church with its complete lack of certainty about anything is attracting many to a false Christianity. It has, in the words of Phil Johnson, “canonized doubt.” As a consequence, many have been led to believe that it is arrogant to be certain about anything regarding the Christian faith. But Scripture calls us to stand firm in our faith (1 Corinthians 16:13). To do anything less is to risk shipwreck in regard to it (1 Timothy 1:19).

Ugly Guys

Recently I was trimming my bougainvillea in my side yard when two teenage girls walked by on the sidewalk. They were talking about what teenage girls talk about a lot---boys. They would probably have been very embarrassed to know that I could overhear their conversation, but I found it to be very amusing and, at the same time, thought-provoking.

One girl said to the other, “My mother always says, ‘It’s the ugly boys who treat you like you’re everything. The good-looking ones are just after you for what’s in it for them.’” When I heard that, I chuckled inside and thought that I should go ask my teenage son who was trimming around the bushes in the front yard how he treated his girlfriend. If he said, “Like she’s everything,” then he would be admitting he was ugly. I knew he wouldn’t want to think of himself as physically ugly and unattractive. But my second thought on her comment was, “We need more ugly guys.”

Why would I make such a statement? Because I believe many men—including evangelical Christians—live as if they are the center and focus of everything in their relationship to their wives or girlfriends. Many of them are only concerned about what interests them, rather than demonstrating love for those women and encouraging them in their spiritual walk with Christ. Ephesians 5:25 tells men to love their wives as Christ loved the church and gave Himself up for her. God the Son was entitled to all possible adoration, worship, and praise, yet He voluntarily surrendered those privileges in order to give Himself up as a sacrifice for His chosen bride. There is no greater example of what it means to love than to willingly die for those who were, at the time of His death, His enemies. Yet that is what He did, and that is the example of how men are called to love their wives.

I am reminded of the story of a young seminary student who once went for counsel to Professor Howard Hendricks of Dallas Theological Seminary. He told Hendricks, “Prof, I think I love my wife too much. I’m so enamored with her that I’m neglecting my seminary studies.” Dr. Hendricks asked him, “Do you love your wife as much as Christ loved the church?” “Of course not,” the young student replied. “Well then,” said Hendricks, “You don’t love her enough! Get back to her and get at it!”

The apostle Peter expounded on how this sacrificial love for our wives is to take place. He tells us in 1 Peter 3:7 to “live with your wives in an understanding way, as with someone weaker, since she is a woman.” Peter’s point is that husbands are to treat their wives like they would a delicate, fragile, porcelain statue that is very valuable. Even if a man’s wife is emotionally stronger than he is (and in some cases, perhaps even physically stronger), he is to protect her and cherish her like he would a highly valuable, yet delicate and breakable item of glass or china. With the same care and concern that he would show for such an item, so too, he is to show that care for his wife—especially if she is an unbeliever because that will attract her to the Lord even more.

Now, a single man may say, “But all those Bible passages are directed to married men. I’m not married, so why do I have to treat my girlfriend like that?” Because men need to see every woman whom they date as a potential spouse, and they need to demonstrate Christ’s love, leadership, and care for that woman.

Men, treat your wife or girlfriend like a precious, delicate, valuable porcelain vase which you would never intentionally harm. Show her a sacrificial love which gives up your rights and desires for what is of the greatest service to her. That’s the standard to which Scripture calls us. May God grant that we would be “ugly guys” for the sake of our wives and His glory!