Pre Trib within Dispensationalism Part 1

[KUWN]

PreTrib within Dispensationalism, some pre-argument thoughts


Pretribulation rapturism rests essentially on one major premise—the literal method of interpretation of the Scriptures. As a necessary adjunct to this, the pretribulationist believes in a dispensational interpretation of the Word of God. The church and Israel are two distinct groups with whom God has a divine plan. The church is a mystery, unrevealed in the Old Testament. This present mystery age intervenes within the program of God for Israel because of Israel’s rejection of the Messiah at His first advent. This mystery program must be completed before God can resume His program with Israel and bring it to completion. These considerations all arise from the literal method of interpretation.

A number of arguments may be presented in support of the pretribulation rapture position. While not all of them are of equal weight, the cumulative evidence is strong.
A. The literal method of interpretation. It is frankly and freely admitted by amillennialists that the basic issue in the controversy between premillennialists and themselves is the issue of the method of interpretation to be employed in the interpretation of prophecy. Allis said, “The question of literal versus figurative interpretation is, therefore, one which has to be faced at the very outset.” He admits that if the literal method of interpretation of the Scriptures be the right method premillennialism is the correct interpretation. Thus we can see that our doctrine of the premillennial return of Christ to institute a literal kingdom is the outcome of the literal method of interpretation of the Old Testament promises and prophecies. It is only natural, therefore, that the same basic method of interpretation must be employed in our interpretation of the rapture question.


It would be most illogical to build a premillennial system on a literal method and then depart from that method in consideration of the related questions. It can easily be seen that the literal method of interpretation demands a pretribulation rapture of the church. The posttribulationist
must either interpret the book of Revelation historically, which is basically a spiritualizing method, or else treat it as yet future, but spiritualize away the literalness of the events in an attempt to harmonize these events with other Scriptures in the light of his interpretation. Either explanation violates the principle of literal interpretation.

The nature of the seventieth week. There are a number of words used in both the Old and New Testaments to describe the seventieth week period, which, when considered together, give us the essential nature or character of this period: (1) wrath (Rev. 6:16-17; 11:18; 14:19; 15:1, 7; 16:1, 19; 1 Thess, 1:9-10; 5:9; Zeph. 1:15, 18); (2) judgment (Rev. 14:7; 15:4; 16:5-7; 19:2); (3) indignation (Isa. 26:20-21; 34:1-3); (4) punishment (Isa. 24:20-21); (5) hour of trial (Rev. 3:10); (6) hour of trouble (Jer. 30:7); (7) destruction (Joel 1:15); (8) darkness (Joel 2:2; Zeph. 1:14-18; Amos 5:18). It must be noted that these references describe the period in its entirety, not just a portion of it, so that the whole period bears this characterization.

 

[KUWN]

Let us get clearly in mind the nature of the Tribulation, that it is divine “wrath” (11:18; 14:8, 10, 19; 15:1, 7; 16:1, 19 [observe he omits 6:16, 17] and divine “judgment.” (14:7; 15:4; 16:7; 17:1; 18:10; 19:2). We know that our blessed Lord bore for us the wrath of God and His judgment; therefore we who are in Him “shall not come into judgment.” The antithesis of I Thess. 5:9 is conclusive evidence:
“For God appointed us not unto wrath, but unto the obtaining of deliverance through our Lord Jesus Christ.” Wrath for others, but deliverance for us at the Rapture, “whether we wake or sleep” (vs. 10).

The events of the seventieth week are events of the “Day of the Lord” or “Day of Jehovah.” This use of the name of deity emphasizes God’s peculiar relationship to that nation. When this period is being anticipated in Daniel 9, God says to the prophet, “Seventy weeks are determined upon your people and upon your holy city” (v. 24). This whole period then has special reference to Daniel’s people, Israel, and Daniel’s holy city, Jerusalem.

Inasmuch as many passages in the New Testament such as Ephesians 3:1-6; Colossians 1:25-27 make it clear that the church is a mystery and its nature as a body composed of Jew and Gentile alike was unrevealed in the Old Testament, the church could not have been in view in this or any other Old Testament prophecy. Since the church did not have its existence until after the death of Christ (Eph. 5:25-26), until after the resurrection of Christ (Rom. 4:25; Col.3:1-3), until after the ascension (Eph. 1:19-20), and until after the descent of the Holy Spirit at Pentecost with the inception
of all His ministries to the believer (Acts 2), the church could not have been in the first sixty-nine weeks of this prophecy. Since it had no part in the first sixty-nine weeks, which are related only to God’s program for Israel, it can have no part in the seventieth week, which is again related to God’s program for Israel after the mystery program for the church has been concluded.

It must be concluded with the above author, since every passage dealing with the Tribulation (such as Matthew 24, Daniel 12, Luke 21, Mark 13, Jeremiah 30, Revelation 7) relates it to God’s program for Israel, that the scope of the tribulation prevents the church from participating in it.

The first purpose is stated in Revelation 3:10, “I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.” Apart from the question involved as to who will be in this time of testing there are several other important considerations in this verse. (1) First of all we see that this period has in view “them that dwell on the earth” and not the church. This same expression occurs in Revelation 6:10; 11:10; 13:8, 12, 14; 14:6 and 17:8, In its usage it is not giving us a geographical description but rather a moral classification.

(1) There is a distinction between the professing church and national Israel. It should be observed that the professing church is composed of those who make a profession of faith in Christ. To some this profession is based on reality and to some on no reality at all. This latter group will go into the tribulation period, for Revelation 2:22 indicates clearly that the unsaved professing church will experience this visitation of wrath. Membership in the group called national Israel is based on a physical birth, and all in this group who are not saved and removed by rapture and who are alive at the time of the rapture will, with the professing church, be subjected to the wrath of the tribulation.
(2) There is a distinction between the true church and the professing church. The true church is composed of all those in this age who have received Christ as Savior. Over against this we have the professing church composed of those who make a profession of receiving Christ without actually receiving Him. Only the true church will be raptured. (
3) There is a distinction between the true church and true or spiritual Israel. Prior to Pentecost there were saved individuals, but there was no church, and they were a part of spiritual Israel, not the church. After the day of Pentecost and until the rapture we find the church which is His body, but no spiritual Israel. After the rapture we find no church, but a true or spiritual Israel again. These distinctions must be kept clearly in mind.

The rapture will remove, not all who make a profession of faith in Christ, but only those who have been born again and have received His life. The unbelieving portion of the visible church, together with unbelievers in the nation Israel, will go into the tribulation period Revelation 13:7 makes it clear that all who are in the seventieth week are brought into subjection to the Beast and through him to Satan, who gives the Beast His power. If the church were in this period she would be subjected to Satan, and Christ would either lose His place as Head, or He, Himself, because of His union with the Church, would be likewise subjected to Satan’s authority. Such a thing is unthinkable. Thus it is concluded that the nature of the church and the completeness of her salvation prevent her from being in the seventieth week.