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Just over two years ago, I began the Dismantling Dispensationalism series with the intent of highlighting problematic distinctives of Dispensationalism. In the opening article, I forecasted the series to be divided into the following nine installments- 

Part 1- “Dismantling Dispensationalism: My Journey Out of Dispensationalism”

Part 2- “Dismantling Dispensationalism: Examining the Historical Origins of Dispensationalism”

Part 3- “Dismantling Dispensationalism: Examining the Hermeneutics of Dispensationalism”: Part 1, Part 2, Part 3, and Part 4

Part 4- “Dismantling Dispensationalism: Examining Dispensationalism’s Defunct Covenant Theology”: Part 1, Part 2, Part 3, Part 4, Part 5, Part 6, Part 7, and Part 8

Part 5- “Dismantling Dispensationalism: Are There Two Peoples of God in Dispensationalism?”

Part 6- “Dismantling Dispensationalism: Examining Dispensationalism’s Two Rapture Theory”

Part 7- “Dismantling Dispensationalism: Examining Dispensationalism’s Gap Theory”

Part 8- “Dismantling Dispensationalism: Examining Dispensationalism’s Future Golden Age”

Part 9- “Dismantling Dispensationalism: A Charge to the Church to Abandon Dispensationalism” 

Despite this projected overview for the series, the reader will notice that things have not gone entirely according to plan. Instead of being a nine part series, there have been a total of fourteen published articles to date. Furthermore, due to the extensive treatment of Dispensationalism’s theology of the covenants, I have elected to forego the writing of article five from the originally projected series (see title above). This decision was made due to the considerable attention I devoted to surveying how Dispensationalism’s portrayal of the New Covenant necessitates affirmation of two peoples of God.[1] Therefore, while this article represents the fifteenth segment in Dismantling Dispensationalism, it directly correlates to “part six” of the overview transcribed above. Moving forward, it is my earnest desire for parts 6-9 to unfold as originally envisioned. 

The remainder of this essay will analyze Dispensationalism’s understanding of the rapture (1 Thess. 4:13-17), and how it relates to the return of Jesus Christ before His earthly millennial reign (Rev. 20:1-6). As modeled in preceding blogs, we will begin with a sampling of a “standard” resource from each of the three main classifications of Dispensationalism to survey their commentary on the rapture. After analyzing the pertinent citations at the beginning of this article, concluding exegetical, theological, and historical critiques will be directed to Dispensational conceptions of the rapture. 

Sources For Each Variation of Dispensationalism:[2]

Classic/Traditional Dispensationalism–

Chafer, Lewis Sperry. Systematic Theology. 2 Volumes. Wheaton, IL: Scripture Press, 1988. 

Revised Dispensationalism–

MacArthur, John, and Richard Mayhue, eds. Biblical Doctrine: A Systematic Summary of Bible Truth. Wheaton, IL: Crossway, 2017. 

Progressive Dispensationalism–

Blaising, Craig A., and Darrell L. Bock. Progressive Dispensationalism. Grand Rapids, MI: Baker Publishing Group, 1993. 

Classic/Traditional Dispensationalism on the Rapture

The following excerpts represent the most pertinent references to the rapture from the “standard” systematic theology textbook within Classic/Traditional Dispensationalism. I have done my very best to provide an all-encompassing portrait of how Classic/Traditional Dispensationalists think about this biblical doctrine. These excerpts were carefully selected after assessing every explicit reference to the rapture in the “standard” systematic theology textbook for Classic/Traditional Dispensationalism.

The events that mark the close of the present age are different for the church and for Israel. At the Rapture of the church, either by resurrection or translation, Church-Age believers will be caught up to be with the Lord in heaven (1 Cor. 15:35-53; 1 Thes. 4:13-  17). For Israel the Day of the Lord begins soon after the Rapture and will include ultimately the regathering, judging, and fulfilling of Israel’s earthly covenants in the land that has been given to her by the oath of God which cannot be broken (Deut. 30:3-5; 2 Sam. 7:16; Ps. 89:34-37; Jer. 23:5-6; 31:35-37; 33:25-26).[3]

At the time of the Rapture of the church the dead in Christ will be resurrected (1 Cor. 15:51-53; 1 Thes. 4:13-18), and living saints will be raptured and given bodies like those raised from the dead in preparation for their eternal presence with Christ. The doctrine of the Rapture was a mystery, that is, not revealed in the Old Testament (1 Cor. 15:51). In the Rapture the bodies of all Christians living on the earth at that time will be transformed into bodies suited for heaven. After meeting the Lord in the air they will be caught up to   Heaven (John 14:1-3; 2 Thes. 2:1; Heb. 9:28).[4]

Revised Dispensationalism on the Rapture

The following excerpts represent the most pertinent references to the rapture from the “standard” systematic theology textbook within Revised Dispensationalism. I have done my very best to provide an all-encompassing portrait of how Revised Dispensationalists think about this biblical doctrine. These excerpts were carefully selected after assessing every explicit reference to the rapture in the “standard” systematic theology textbook for Revised Dispensationalism.

[The] church awaits [Christ’s] call to the true church, which is his body, to come up to be with him. This has been called the “rapture” of the church, signifying a gathering of believers dead and alive into heaven (1 Thess. 4:13-18). As Jesus died and rose again, so too will those who have died in Christ (1 Cor. 15:51-58; 1 Thess. 4:14). There is no judgment connected to this event; it is for believers. This imminent, divine collection of believers into heaven is a signless event and is the next one on the redemptive schedule. Those who are alive and those who have died will experience the Lord’s gathering into heaven in glorified bodies… Believers who have died will rise first (1 Thess. 4:16; 1 Cor. 15:52). Those alive at the rapture will accompany those dead, who rise first, and all will   “meet the Lord in the air” (1 Thess. 4:17).[5] 

Events at Christ’s return to earth after the tribulation differ from the rapture. If one compares what happens at the rapture in 1 Thessalonians 4:13-18 and 1 Corinthians 15:50-58 with what happens in the final events of Christ’s second coming in Matthew 24-25, at least eight significant contrasts or differences can be observed, which demand that the rapture and Christ’s second coming occur at different times: 

1. At the rapture, Christ comes in the air and returns to heaven (1 Thess. 4:17), while at the final event of the second coming, Christ comes to earth to dwell and reign (Matt. 25:31-32). 

2. At the rapture, Christ gathers his own (1 Thess. 4:16-17), while at the second coming, angels gather the elect (Matt. 24:31). 

3. At the rapture, Christ comes to reward (1 Thess. 4:17), while at the second coming, Christ comes to judge (Matt. 25:31-46).

4. At the rapture, resurrection is prominent in Jesus’s coming (1 Thess. 4:15-16), while at the second coming, no resurrection is mentioned with Christ’s descent. 

5. At the rapture, believes depart from the earth (1 Thess. 4:15-17), while at the second coming, unbelievers are taken away from the earth (Matt. 24:37-42). 

6. At the rapture, unbelievers remain in the earth (implied), while at the second coming, unbelievers are taken away from the earth (Matt. 25:34). 

7. At the rapture, there is no mention of Christ’s kingdom on earth, while at the second coming, Christ’s kingdom on earth is established (Matt. 25:31, 34). 

8. At the rapture, believers will receive glorified bodies (cf. 1 Cor. 15:51-57), while at the second coming, no one who is alive receives glorified bodies.[6]

Progressive Dispensationalism on the Rapture

The following excerpts represent the most pertinent references to the rapture from the “standard” systematic theology textbook within Progressive Dispensationalism. I have done my very best to provide an all-encompassing portrait of how Progressive Dispensationalists think about this biblical doctrine. These excerpts were carefully selected after assessing every explicit reference to the rapture in the “standard” systematic theology textbook for Progressive Dispensationalism.

Unlike most premillennialists, most dispensationalists have advocated the doctrine of the pretribulational Rapture—the doctrine that Christ will come for the church prior to the Tribulation, resurrecting the dead in Christ, translating living believers into immortal life, and then taking the church with Him to heaven prior to His millennial return in which He will visibly rule the nations on earth.[7]

Paul teaches the church that the Day of the Lord will not “overtake you like a thief (1 Thess. 5:4).” This is further explained in 1 Thessalonians 5:5… In the context, this deliverance would seem to be the blessing of resurrection and translation into immortality which Christ will grant His own at His coming (1 Thess. 4:13-18), an event which is called the Rapture (from the verb rapere, “caught up,” in 1 Thes. 4:17). This deliverance, or rapture, would appear to coincide with the inception of the coming Day of the Lord, since that is the focus in 1 Thessalonians 5:2-4.[8] 

An Exegetical, Theological, and Historical Critique of Dispensationalism’s Understanding of the Rapture

As quoted in the opening article of the Dismantling Dispensationalism series, I affirm the sentiment expressed in the following statement made by R.C. Sproul:

I’ve been studying the Bible for 50 years, and I can’t come up with a single verse anywhere in the Bible that teaches a pre-Tribulation rapture; can any of you help me with that?[9]

When considering every passage that Dispensationalists use to justify belief in a pre-Tribulation rapture of the church, one cannot arrive at such a conclusion on the basis of exegesis. In the case of the excerpts derived from each of the “standard” volumes cited above, every branch of Dispensationalism cites 1 Thessalonians 4:13-18 and/or 1 Corinthians 15:50-58 as the key texts for Pretribulationism. For the benefit of the reader, both of those passages are documented below:

¹³ But we do not want you to be uninformed, brethren, about those who are asleep, so that you will not grieve as do the rest who have no hope. ¹⁴ For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in   Jesus. ¹⁵ For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord, will not precede those who have fallen asleep. ¹⁶ For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. ¹⁷ Then we who are      alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord. ¹⁸ Therefore comfort one another with these words (1 Thess. 4:13-18).

⁵⁰ Now I say this, brethren, that flesh and blood cannot inherit the kingdom of God; nor    does the perishable inherit the imperishable. ⁵¹ Behold, I tell you a mystery; we will not all sleep, but we will all be changed, ⁵² in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. ⁵³ For this perishable must put on the imperishable, and this mortal must put on immortality. ⁵⁴ But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, “Death is swallowed up in victory. ⁵⁵ O death, where is your victory? O death, where is your sting?” ⁵⁶ The sting of death is sin, and the power of sin is the law; ⁵⁷ but thanks be    to God, who gives us the victory through our Lord Jesus Christ. ⁵⁸ Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord (1 Cor. 15:50-58).

In the final analysis, if the Pre-Tribulation rapture of Dispensationalism is true, it cannot be proven on the basis of these passages alone. Where in those passages is the return of Christ portrayed as “secret?” In fact, 1 Thess. 4:16-17 and 1 Cor. 15:51-53 appear to portray the return of Christ as loud, visible, and glorious! Should we not expect this to be the case on the basis of the other New Testament passages that portray the second coming of Christ in precisely the same manner (e.g., Matt. 24:36-51; 2 Pet. 3:10-13; Rev. 1:7; 19:11-21; etc)? James P. Boyce and Thomas R. Schreiner—two prominent Baptist theologians from the nineteenth and twentieth centuries respectively—emphasize these truths in their commentary provided on each of the aforementioned passages. Consider their thoughts in order:  

The resurrection of the dead occurs at the same time with the [final] judgment (Dan. 12:2; Rev. 20:12-13); the resurrection and the change that occurs in it are also associated  with the coming of Christ (1 Cor. 15:52; Phil. 3:21; 1 Thess. 4:16). The judgment and the coming of Christ take place in immediate conjunction (Matt. 16:27; 25:31-46; 2 Pet. 3:7-10). The resurrection of both just, and unjust, shall occur at the same time (Dan. 12:2; John 5:28-29; Acts 24:15)… Not only is it not taught that there are two resurrections of    the body, the one of the righteous at the second coming of the Lord, and the other of the wicked at the general judgment after an interval of one thousand years; but the judgment and the coming of the Lord are recognized as contemporaneous.[10]

[In 1 Thessalonians 4:13-18], Paul then relates what will happen when Jesus returns. The Lord will descend from heaven with a shout, with the voice of an archangel (perhaps Michael), and with a trumpet. Some think that all three of these descriptions have the same referent. They are probably distinct, but the matter is of little importance; what is ruled out is a secret rapture since the event reverberates with sound! The main point for the Thessalonians is that the believing dead rise first, and only afterward are living believers snatched up (raptured) to meet the Lord in the air (1 Thess. 4:17). Paul definitely teaches a rapture here, yet the rapture isn’t distinct from the second coming but occurs at the second coming. The word “meet” (apántēsis) is often used to designate citizens going out to meet a dignitary, and then they escort the honored person back into the city. The saints are snatched into the air and return to the earth in triumph with their Lord and will reign forever in the new creation with those raised from the dead.[11]

As indicated by these writing samples from Boyce and Schreiner, there are simply no exegetical grounds for tying 1 Thessalonians 4:13-18 and 1 Corinthians 15:50-58 to a “secret,” pre-tribulation rapture. What’s more, theologically speaking, the notion of the Dispensational conceptions of Pretribulationism raise further questions that cannot be adequately resolved from the testimony of Scripture. For starters, speaking from a Particular Baptist perspective, any conception of Pretribulationism is incongruent with the doctrine expounded in the Second London Baptist Confession of Faith (1689). In Chapter 31, Paragraph 2, we find the following affirmations made “Of the State of Man After Death and of the Resurrection of the Dead”:

At the last day, such of the saints as are found alive, shall not sleep, but be changed (1 Cor. 15:50-53; 2 Cor. 5:1-4; 1 Thess. 4:17); and all the dead shall be raised up (Dan.   12:2; John 5:28-29; Acts 24:15) with the selfsame bodies and none other (Job 19:26-27; John 5:28-29; 1 Cor. 15:35-38, 42-44); although with different qualities (1 Cor. 15:42-44, 52-54), which shall be united again to their souls forever (Dan. 12:2; Matt. 25:46).[12]

According to this statement penned in the Second London Baptist Confession of Faith (1689), the “Last Day” (i.e., the return of Jesus Christ) occurs concurrently with the events described in 1 Thessalonians 4:13-18 and 1 Corinthians 15:50-58.[13] As such, there is no wiggle room for a person to subscribe to the eschatology of the Second London Baptist Confession of Faith (1689) while adhering to a “secret,” pre-tribulation rapture of the church. In the final analysis, there is more to being “1689” than affirming the soteriological convictions of this doctrinal statement (i.e., “the doctrines of grace”/“Calvinism”). On the contrary, eschatology is an integral element of what it means to be a “Particular Baptist” in good faith.

Furthermore, while a discussion on the relationship between the rapture and other pertinent eschatological events will be developed in the forthcoming articles of this series, it is a fair question to ask if Dispensationalism’s interpretation of 1 Thessalonians 4:13-18 and 1 Corinthians 15:50-58 necessarily entails two rapture experiences. If, as Dispensationalists claim, there is a secret rapture of God’s people prior to the seven year Great Tribulation period (Dan. 9:24-27; Matt. 24:15-28; etc), will there likewise be another rapture experience for the believers who are on the Earth prior to Christ destroying His enemies at the second coming (Rev. 19:11-21)? Perhaps this is an example of reading too much into what I deem the “good and necessary consequences” of Dispensationalism’s eschatology (it makes for a catchy title to the blog). Yet even if a “two-rapture theory” is overly far-fetched, it’s interesting to note that there have recently been confessionally Reformed theologians who have postulated that at the very least, Dispensationalism does entail two returns of Jesus Christ. An example of this argument is clearly articulated by Kenneth Gentry in his article, The Ninety-Five Theses Against Dispensationalism:

Contrary to the Dispensationalists’ creation of a unique double coming of Christ—the Rapture being separated from the Second Advent—which are so different that it makes “any harmony of these two events an impossibility” (Walvoord), the Bible mentions only one future coming of Christ, the parousia, or epiphany, or revelation (Matt. 24:3; 1 Cor. 15:23; 1 Thess. 3:13; 4:15; 5:23; 2 Thess. 2:1, 8; Jas. 5:7; 2 Pet. 3:4; 1 Jn. 2:28), and states that He “shall appear a second time” (Heb 9:28a), not that He shall appear “again and again” or for a third time.

To this point in the article, numerous exegetical and theological concerns have been raised against Dispensationalism’s portrayal of the rapture. By way of conclusion, it is appropriate to note that the history of biblical and theological formulation has not yielded any form of Pretribulationism until the early to mid-nineteenth century. The overwhelming consensus of contemporary church historians see the development of Dispensationalism—including its unique understanding of the rapture—as rooted in the theology of John Nelson Darby (1800-1882).[14] Some of the most prominent Dispensational scholars from the past century have been open about Dispensationalism’s recent origins, including the likes of Daniel Fuller,[15] Harry Ironside,[16] and John Walvoord.[17] Perhaps most fascinating of all is the admission from John Nelson Darby himself about the novelty of his own perspective on the pre-tribulation rapture, stemming from his overarching Dispensational framework:

The rapture of the saints to meet the Lord in the air, before His manifestation to the earth, and the existence of a Jewish remnant in whom the Spirit of God is graciously working before the Lord manifests Himself to them for their deliverance, is happily attracting the attention of Christians. It has made sufficient way to be the occasion of renewed opposition [in our day] (emphasis added).[18]

To the reader who currently self-identifies as a Pretribulationist—or is currently wrestling with the validity of Pretribulationism—do you really want to espouse a view that is no more than 200 years old? As was previously demonstrated in the Dismantling Dispensationalism series,[19] the historical novelty of Dispensationalism should be grounds for pause and critical reflection. Did the church really “miss it” on eschatology—and on the overarching way of systematizing God’s Word—for the first 1800+ years following the ascension of Jesus Christ? Given the utter lack of evidence for Pretribulationism at any point in church history, this is precisely what many contemporary Christians are implying through their subscription to Dispensationalism.[20]

Although the Bible is the ultimate authority for life and Godliness (2 Tim. 3:16-17)—and the church is not infallible in its interpretation of Scripture—is it likely that the Holy Spirit did not lead Christians to Dispensational truths until the Modern era? In conjunction with the preceding exegetical and theological concerns, these historical questions must be prayerfully pondered in one’s effort to accurately divide the word of truth (2 Tim. 2:15). Moving forward, it is my sincere prayer that God will be pleased to use this article—and the totality of the Dismantling Dispensationalism series—to serve readers to that end.

Soli Deo Gloria!

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[1] See the article on Dispensationalism’s conception of the New Covenant here: https://covenantconfessions.com/examining-dispensationalisms-defunct-covenant-theology-the-new-covenant%EF%BF%BC/

[2] In keeping with each of the previous articles of this series, these three literary works will serve as the primary sources for the Classic/Traditional, Revised, and Progressive varieties of Dispensationalism.

[3] Lewis Sperry Chafer, Systematic Theology, vol. 1 (Wheaton, IL: Scripture Press, 1988), Page 25.

[4] Chafer, Systematic Theology, vol. 2 (Wheaton, IL: Scripture Press, 1988), Page 487.

[5] John MacArthur and Richard Mayhue, eds., Biblical Doctrine: A Systematic Summary of Bible Truth (Wheaton, IL: Crossway, 2017), Pages 322-323.

[6] MacArthur and Mayhue, eds., Biblical Doctrine: A Systematic Summary of Bible Truth, Pages 901-902.

[7] Craig A. Blaising and Darrell L. Bock, Progressive Dispensationalism (Grand Rapids, MI: Baker Publishing Group, 1993), Page 19.

[8] Blaising and Bock, Progressive Dispensationalism, Pages 263-264. 

[9] https://www.ligonier.org/blog/watch-now-qa-sproul-ligonier-teaching-fellows/.

[10] James P. Boyce, Abstract of Systematic Theology (Escondido, CA: Dulk Christian Foundation, 2006), Pages 457-458.

[11] Thomas R. Schreiner, Handbook on Acts and Paul’s Letters (Grand Rapids, MI: Baker Academic, 2019), Page 348.

[12] Excerpt of the Second London Baptist Confession of Faith (1689), and corresponding Scripture references, is derived from Samuel E. Waldron, A Modern Exposition of the 1689 Baptist Confession of Faith, 5th ed. (Welwyn Garden City, UK: EP Books, 2016), Pages 439-440.

[13] See original biblical references contained in the Second London Baptist Confession of Faith (1689) above.

[14] Michael J. Glodo, “Dispensationalism,” in Guy Prentiss Waters, J. Nicholas Reid, and John R. Muether, eds., Covenant Theology: Biblical, Theological, and Historical Perspectives (Wheaton, IL: Crossway, 2020), Page 529.

[15] Daniel P. Fuller, The Hermeneutics of Dispensationalism, (Doctoral Dissertation at Northern Baptist Seminary, Chicago, IL, 1957), Page 54. 

[16] Harry A. Ironside, A Historical Sketch of the Brethren Movement (Grand Rapids: Zondervan, 1942), Page 23.

[17] John F. Walvoord, The Rapture Question (Findlay, OH: Dunham Publishing Company, 1957), Page 5.

[18] Darby’s work cited on page 40 of Clarence B. Bass, Backgrounds to Dispensationalism: Its Historical Genesis and Ecclesiastical Implications (Eugene, OR: Wipf and Stock Publishers, 1960).

[19] See article on the historical origins of Dispensationalism here: https://covenantconfessions.com/dismantling-dispensationalism-examining-the-historical-origins-of-dispensationalism/

[20] While there is an abundance of evidence for Chiliasm (i.e., “Historic Premillennialism”) throughout church history—particularly the Patristic Age—the following academic studies reveal zero evidence for Pretribulationism at any point prior to J.N. Darby: Charles Maitland, The Apostles’ School of Prophetic Interpretation, With Its History Down to the Present Times (London: Longman, Brown, Green, and Longman, 1849); Alexander Reese, The Approaching Advent of Christ (Grand Rapids, MI: Grand Rapids International Publications, 1975); Nathaniel West, “History of the Pre-Millennial Doctrine” in Premillennial Essays of the Prophetic Conference (Chicago: F.H. Revell, 1879).