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The Body of Christ (church) is NOT on earth during Israel’s Tribulation

February 11, 2018 Leave a comment

Dr. Mike Johnston

The Bible presents God overseeing two overarching programs: one for heaven, the other for earth (Gen. 1:1). God’s program for heaven was unknown. It involves the mystery Body of Christ and our inheritance there in heaven with Christ (Eph. 1:3, 20; 2:6) “kept secret since the world began” (Rom. 16:25). His program for earth, however, was well known. It involves prophecy for Israel concerning the Davidic Covenant Kingdom (2 Sam. 7:16), aka the Millennial Reign of Christ, prepared “from the foundation of the world” (Matt. 25:34) that has progressively unfolded “by the mouth of the prophets since the world began” (Luke 1:70; see Acts 3:21). The prophets exposed and explained five Jewish Covenants God made with Israel to guard her and guide her earthly pilgrimage beginning with the calling of Abraham through the inauguration of the Kingdom. Moses, who first prophesied of a coming Tribulation for Israel also linked it to renewed obedience to the Covenant (Deut. 4:30-31; see Exod. 2:24; 19:5; Lev. 26:41-46) which he warned was the key to continued blessing and possessing the Covenant Land required for the Kingdom (Lev. 26; Deut. 28). However, timing for this Covenant Kingdom was unknown until Daniel codified the final 490-years into a prophecy calendar of seventy weeks of seven years with two stipulations: it MUST be fulfilled by “thy people” (Israel), and it MUST involve “thy holy city” (Jerusalem). (Dan. 9:24-27).

When the Lord Jesus came 2000 years ago, it was precisely as Daniel – and the prophets – had predicted (Dan. 9:24-27; see Matt. 26:56; see Acts 3:18-26). His mission was to fulfill the Davidic Covenant Kingdom (Luke 1), so He preached the gospel of the kingdom to the lost sheep of the house of Israel (Matt. 4:17, 23; 15:24). However, the Kingdom was put on hold when the King was “cut off” (Dan. 9:26) precisely at Daniel’s 70th week. This left one final seven-year period still to be fulfilled by Israel before the Kingdom can begin. Christ clarified this future period signs in the Olivet Discourse (Matt. 24:21, 29) where He called it “great tribulation.” This same phrase was later used by John in the Book of Revelation (Rev. 7:14) which describes its commencement (Rev. 6) through to its conclusion (Rev. 19) and the return of the Lord of Glory – Israel’s Messiah –  to earth to establish His Kingdom “immediately after (Israel’s) Tribulation” (Matt. 24:29; 25:31-34; Rev. 19:11).

Now herein lies the crux of our thesis: Prophecy assigns the Tribulation to Israel (Deut. 4:30; Isa. 24; Jer. 30-31; Joel; Zephaniah; Matt. 24; Rev. 6-19) as purification and punishment before the Kingdom. The Body of Christ – which is positionally seated “in heavenly places in Christ” (Eph. 1:3; 2:6) was unknown to the prophets and hidden from their prophesies. We have no place or purpose for being here. In fact, there isn’t a verse anywhere in the Bible clearly identifying the Body of Christ here for a single moment of “Jacob’s trouble” (Jer. 30:7; Dan. 12:1; Zeph. 1:15) without redefining words like “saints” and “elect” which refer to Israel. That said, we must reiterate that this is Israel’s Tribulation easily understood when the trilogy of Daniel, the Olivet Discourse, and the Book of Revelation are properly studied in their Jewish setting.

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Dave MacPherson’s the Rapture plot: weighed and found wanting

February 7, 2018 Leave a comment

by Frank Marotta

Since the early 1970’s, Dave MacPherson has aggressively attacked the pretribulation rapture by attributing its origin to Margaret MacDonald, whom MacPherson considers to be occult influenced. He claims J.N. Darby derived the pretribulation rapture from her and this was done secretly, lest the true origin of the rapture be discovered. MacPherson develops this idea in his books The Incredible Cover-Up and The Great Rapture Hoax. It has been successfully demolished in works by R. A. Huebner, Thomas Ice, and Gerald Stanton, 1 to name a few.

MacPherson’s Seventh Version

MacPherson’s latest book is The Rapture Plot. It claims to reveal “. . . the most astounding historical revisionism of the past century” (p. 138). The plot is that brethren scholar William Kelly used his periodical The Bible Treasury to conceal that J.N. Darby took the pretribulation rapture from the Irvingites. This was accomplished by alleged misrepresentations of Irvingite prophetic views in Kelly’s 1889-1890 articles on the Catholic Apostolic Church. In these same articles Kelly is alleged to have created a smoke screen by emphasizing Irvingite heterodoxy. Then in 1903 (13 years later), having discredited the Irvingites, Kelly was able to credit Mr. Darby with pretribulationism in his article, “The Rapture of the Saints, Who Suggested It, or rather on what Scripture?” This “plot” is considerably more dull than his Margaret MacDonald material and is equally lacking in any substance. That an orthodox Christian such as William Kelly should write articles exposing a contemporary heterodox sect should surprise us no more than a Christian periodical of today printing articles exposing Mormonism. Nor is it shocking that an ardent pretribulationist as Kelly would defend the history and doctrine of the rapture. We fail to see any plot at all.

In our research on Catholic Apostolic and Irvingite works, we have never found a claim that anyone outside their group “stole” their doctrines. Consider the Catholic Apostolic apologist William Bramley-Moore, a contemporary of William Kelly. In his work The Church’s Forgotten Hope, (asignificant work never discussed by MacPherson) Bramley-Moore skips over Margaret MacDonald and credits John Asgill in 1703 as “. . . the only individual who, since the Reformation [until 1830] had given a clarion testimony” to the hope of translation (p. 251)! We will not manufacture a “plot” or “cover-up” regarding the failure of MacPherson and others to credit Asgill. (Asgill taught that individual translation was possible, similar to Enoch or Elijah. His view is distinct from pretribulationism.) More relevant to our discussion, Bramley-Moore never claimed the brethren or anyone else “stole” the Irvingite prophetical views.

Recently, the most extensive critical analysis ever produced on Irvingite doctrine declared that they were still primarily historicist, while Darby and the Brethren had become futurist. Further, Columba G. Flegg notes that the Brethren teaching on the rapture and the present invisible and spiritual nature of the church,

were in sharp contrast to Catholic Apostolic teaching, . . . There were thus very significant differences between the two eschatologies, and attempts to see any direct influence of one upon the other seem unlikely to succeed-they had a number of common roots, but are much more notable for their points of disagreement. Several writers [referring specifically to MacPherson] have attempted to trace Darby’s secret rapture theory to a prophetic statement associated with Irving, but their arguments do not stand up to serious criticism.2

Historical Deficiencies

MacPherson professes to be a historian (p. 233). His work is lacking in historical method. Consider his claim that William Kelly, as editor of Darby’s Collected Writings, manipulated them. Regarding Darby’s Notes on Revelation (1839) MacPherson writes:

We’ve previously noted that a chart (listing no artist or date) accompanying this work shows the church in heaven no later than Revelation 4 -additional manipulation and further contradiction of Darby’s Revelation 12 basis! (p. 152)

I have inspected a xeroxed copy of the 1839 edition of this work published by Central Tract Depot, London. The chart in question is there and shows the church in heaven in Revelation chapter 4! MacPherson’s speculation is without foundation. A true historian would inspect the original source materials before making the claims that MacPherson does. He is governed by an agenda, not a desire for unbiased historical research.

Here are a few of the many deficiencies that I found in The Rapture Plot:

  1. MacPherson states that the key symbol of the pretribulation rapture for Margaret MacDonald is the catching up of the two witnesses of Revelation 11 (p. 47-49). If this is true, one wonders if MacPherson has ever read Revelation 11. Before the witnesses are caught up (verse 12), the beast makes war with them and kills them (verse 7). Thus the two witnesses go through tribulation before they are killed, raised and caught up. So if MacDonald’s teaching is based on this passage, she is certainly posttribulational! Actually, there is no doubt that the woman who said, “The trial of the Church is from Antichrist” was posttribulational.

Morgan Edwards and the Rapture

  1. Recently it has come to light that the 18th century Baptist Morgan Edwards held to a pretribulation rapture (see Pre-Trib PerspectivesSept/Oct 1995). If MacPherson were to regard Morgan Edwards as pretribulational, then both his MacDonald “cover-up” and his Kelly “plot” would be for naught. In The Rapture Plot he recklessly labels Edwards a posttribulational historicist. He writes: “. . . it’s obvious that Edwards interpreted these 1260 days [of Revelation 11] as years” (p.266). This is a blatant falsehood. Edwards wrote in his Two Academical Exercises:

When these witnesses will appear is hard to say; for though their time of prophesying in saccloth [sic] is 1260 days or three years and a half (allowing thirty days to a month) yet they may preach out of sackcloth long before; for the 1260 days refer only to the time that the holy city and the outer court of the temple shall be trodden under the foot of the Gentiles (or Antichrist and his army) viz. 42 months, which make exactly 1260 d

ays, allowing 30 to a month (Rev xi.2). . .” (p. 19)

It is clear from the above that Edwards does not believe the two witnesses had appeared yet. The preaching in sackcloth are 1260 literal days; if they were years (clearly they are not from the context) then they had not as yet begun, which is unlike historicism in any form. The “prophesying out of sackcloth” that Edwards speculates the two witnesses will perform is before Revelation 11:2. Edwards is futurist and literal in his consideration of prophetic time in Revelation 12:7-11 (p. 8), Daniel 8:14 (p. 20), Daniel 12:12,13 (p. 21), Revelation 12:14 (p. 23), and Daniel 12:11 (p. 23).

  1. MacPherson writes on p. 267 of The Rapture Plot:

Edwards’ basis for holding to a rapture three and a half years before the second advent (and a future millennium) may well have been the Revelation 11 witnesses on whom he focused. This chapter has a period of three and a half days (verses 9, 11) that historicism can view as three and a half years. Since the spirits of these dead witnesses conceivably go to be with Christ during the same days, days preceding the final advent-historicist Edwards could see in this symbol a rapture three and a half years before the same advent.

Compare this with Morgan Edwards:

Another event previous to the Millennium will be the appearing of the son of man in the clouds, coming to raise the dead saints and change the living, and to catch them up to himself, and then withdrawing with them, as observed before. This event will come to pass when Antichrist be arrived at Jerusalem in his conquest of the world; and about three years and a half before his killing the witnesses and assumption of godhead. (Edwards, p. 21)

MacPherson’s speculation is without foundation; Edwards distinguishes the saints caught up from the two witnesses, both as to time (the saints caught up three years and a half before the witnesses killed) and identity. Edwards identifies the witnesses as Elijah and the Apostle John (Edwards, pp. 17-19); MacPherson fails to inform his readers of this fact. The catching up of the witnesses is after the three and a half days (verse 12), not before. MacPherson also fails to inform his readers of Morgan Edwards linking the rapture to I Peter 4:17, “For the time is come that judgment must begin at the house of God” (Edwards, p. 7)

  1. MacPherson concludes his section on Morgan Edwards by writing:

Edwards’ scheme of a rapture three and a half years before the end of a 1260-year tribulation has the same tiny gap a futurist would have if he were to teach a rapture three and a half days before the end of a 1260-day tribulation! Since such a futurist view would be seen as a posttrib view, Edwards (who had the same small percentage) should be classified as a historicist posttrib! p268)

There is a footnote attached which states:

Edwards saw a rapture at the extreme end of the tribulation. The mathematics works out as follows: 3.5 years/1260 years = 0.0027 or 0.27% remaining. That means 99.73% of the tribulation was already past before the rapture. Hardly a pretrib rapture! (p. 268)

As already shown, Edwards did not teach anything like a 1260 year tribulation. Nor was he a historicist. Nor was he “posttrib.” But let us apply the same mathematics to some of his alleged pretribulationists. First, consider John Hooper, a contributor to The Morning Watch. MacPherson speaks of “Hooper’s pretrib rapture” (p. 200). He also writes of Hooper as “a historicist who saw the final advent in about 1868, Hooper had 37 remaining years where he could fit in between Revelation 16 and Revelation 19…” (p. 200). Let us perform a calculation: 37 years/1260 years = 0.0294 or 2.94% remaining. That means at least 97.06% of the tribulation was already past before the rapture (assuming Christ could come immediately). Hardly a pretribulational rapture! Perhaps Dave MacPherson will tell us at what number between 97.06% and 99.73% complete we transition from pretribulational to posttribulational. Or perhaps MacPherson could admit Hooper as posttribulational. Next, let us consider the woman whom MacPherson labels as the first pretribulationist: Margaret MacDonald. He wrote on p. 49 of The Great Rapture Hoax:

Margaret, however, had been influenced by historicism and the year-day theory involving 1260 years. . . If only one-tenth of 1260 years remained unfulfilled in her view, she could still believe in a future Antichrist; he would have a total of 126 years in which to do his dirty work.

MacPherson is gracious in allowing 126 years remaining in Margaret’s mind. Especially since she identified Robert Owen, a contemporary, as the Antichrist (The Rapture Plot, p. 53). But applying the same mathematical formula that would mean 90% of the tribulation was complete for her! Applying the same method MacPherson does to Morgan Edwards would make her “hardly pretrib!”

  1. The importance MacPherson places on The Rapture Plot reveals his spiritual condition. He writes on p. 234:

The real test is ahead. If pretrib promoters ignore or twist this book’s documentation, and if their only bottom line is a continuing flow of funds, then I won’t be surprised if God views them collectively as an “Achan” (Josh. 7) and allows a national or even international money collapse!

This statement is incredible. Ignoring The Rapture Plot leads to an international money collapse! This extreme notion indicates the mentality under which MacPherson operates.

It is significant that MacPherson is the lone “historian” who has argued a connection between MacDonald and Darby. Considering that there have been numerous historical examinations of both the Irvingites and the Brethren, yet MacPherson stands alone in exposing the “plot,” is rather a testimony to polemical bias, not the facts. Those anti-pretribulationists who have adopted MacPherson’s revision have done so merely on the basis of his word, not as a result of original research.

Conclusion

Dave MacPherson’s The Rapture Plot is a defective work which distorts history. There is no plot. It misrepresents godly men such as Darby and Kelly. It fails to prove the Irvingites were pretribulational in the 1830s. It is completely inaccurate concerning Morgan Edwards’ teaching. The Rapture Plot has the same character as MacPherson’s previous works. Christians who desire to feed their souls on truth would be well advised to avoid his works. W

Endnotes

1 R.A. Huebner, The Truth of the Pre-Tribulation Rapture Recovered (Millington, NJ: Present Truth Publishers, 1976). Huebner, Precious Truths Revived and Defended Through J.N. Darby, Vol. 1 (Morganville, NJ: Present Truth Publishers, 1991). Thomas Ice, “Why the Doctrine of the Pretribulational Rapture Did Not Begin with Margaret MacDonald,” Bibliotheca Sacra (Vol. 147; April-June 1990), pp. 155-68. Gerald Stanton, Kept From The Hour, 4th. edition, (Miami Springs, FL: Schoettle Publishing, 1991).

2 Columba Graham Flegg, ‘Gathered Under Apostles’ A Study of the Catholic Apostolic Church (Oxford: Clarendon Press, 1992), p. 436.

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Dave MacPherson’s FAKE NEWS about the history of the PreTrib rapture EXPOSED!

January 19, 2018 Leave a comment

INVENTOR OF FALSE PRE-TRIB RAPTURE HISTORY

Dave MacPherson is an individual who loves to hate pretribulationism. In fact, he has thought up new ways to express his distain for pretribulationism by fabricating a false history of the pre-trib rapture. For the last thirty-plus years, MacPherson has dedicated his life to full time rapture hating in an attempt to participate in anything that he believes will obstruct its spread.

A GREAT CONSPIRACY THEORY?

MacPherson believes that the key elements of the doctrine of the pretribulational rapture originated with a young Scottish girl named Margaret Macdonald in Spring of 1830. This is the thesis put forth in a number of books and publications for over thirty years by MacPherson, a newsman turned rapture researcher. MacPherson’s major book The Rapture Plot(Millennium III Publishers, 1994), is only one of the latest in a series of revisions of his original discourse The Unbelievable Pre-Trib Origin (Heart of America Bible Society, 1973). His books include the following: The Three Rs: Rapture, Revisionism, Robbery (P.O.S.T., 1998), The Great Rapture Hoax (New Puritan Library, 1983), Rapture?(New Puritan Library, 1987), The Incredible Cover-Up (Omega Publications, 1975), The Late Great Pre-Trib Rapture (Heart of America Bible Society, 1974).

Dave MacPherson is convinced that the popular Pre-Trib Rapture teaching of today was really instigated by a teenager in Scotland who lived in the early 1800’s. (Hoax, p. 7.) If Christians had known all along, bemoans MacPherson concerning the historical beginnings of the pretrib rapture, the state of Christianity could have been vastly different today. (Hoax, p. 180). He does not think that this research has been mere historical oversight, but rather a well-orchestrated “cover-up” which has been carefully managed by clever pretrib leaders each step of the way, even alleging that Dallas Seminary was grooming and commissioning Hal Lindsey for the purpose of popularizing the pretrib rapture for the Jesus Movement in the early 70’s. (Incredible Cover-Up, pp, 131-32). Jim McKeever, in the forward of the book, compares this pretrib cover-up to the Watergate cover-up. Before we get into the background of the pretrib rapture lets run a background check on MacPherson.

MACPHERSON’S BACKGROUND
MacPherson has dedicated his life to the cause of disrupting belief in the pretrib rapture, since, according to his interpretation, it has been the cause for great disruption in his own life. Back in 1953 I had a jolting encounter with the Rapture, is the opening sentence in MacPherson’s Rapture Hoax (p. 3). This is a reference to his expulsion from a Christian College in California (BIOLA) for propagating views that conflicted with pretribulationism. He suggests that this experience was so devastating that it accounts for a setback in his Christian life. Because of his discouragement, MacPherson and a friend went out and got drunk in Mexico and passed out. MacPherson says this was a brush with death because of the many dangers that could befall someone in such a condition in Mexico. Later, he was involved in a wreck with a car while riding his motorcycle and almost lost his left arm. But these were not the beginning of his nor his familys troubles because of the pretrib rapture.

Robert L. Sumner has noted that MacPherson has a bad habit of attributing all kinds of personal tragedies to the pre-trib teaching: his mother’s death, his sister’s inability to have more children, his own failure to follow through on his calling as an evangelist, and other matters. (Looking For The Blessed Horrible Holocaust! A book review of The Late Great Pre-Trib Rapture in The Biblical Evangelist (May, 1975), p. 8.) Sumner cites another illustration of how paranoid he has become concerns his conclusion that his lovable dog, Wolf apparently became demon possessed just about the time MacPherson was about to write his first anti-pretribulation book, savagely biting his writing hand several times. (Hope? Or Hoax? The Biblical Evangelist (Feb., 1984), p. 7.)

Trials and tribulation due to the pretrib rapture seems to run in the MacPherson family. Dave’s father, Norman, had planted a church in Long Beach, California and was doing quite well until a group of new people in the church caused a commotion over the timing of the rapture. Norman MacPherson was forced out of this prospering church because he had shifted from the pretrib to the posttrib view of the rapture. Norman S. MacPherson had authored posttrib books, Tell It Like It Will Be (privately printed, 1970), and Triumph Through Tribulation (by the author, 1944). He then started another, less successful church in Long Beach. Dave MacPherson displays a habit of blaming many of the personal tragedies in his life on the pretrib rapture teaching.

In 1983 MacPherson declared, Fifteen years ago I knew nothing about Pre-Trib beginnings. (Hoax, p. 47) He began his quest by writing to his father and received back an answer which indicated a lack of consensus among scholars, so I decided to do some research on my own. (Hoax, p. 47) MacPherson’s investigation gathered steam when he found a rare book in 1971 by Robert Norton, The Restoration of Apostles and Prophets; In the Catholic Apostolic Church(1861). The important part in Norton’s book, claimed MacPherson, is a personal revelation that Margaret Macdonald had in the spring of 1830. (Hoax, p. 47) MacPherson uses this finding to project the notion that the source of the pretrib rapture is of demonic origin through a 15-year-old Scottish lassie.

For MacPherson, his calling in life is a crusade to develop and sharpen his theory and to propagate it around the world. Operating as would any covert agent in hostile, enemy territory, MacPherson has made many trips onto the enemy turf of pretrib colleges and seminaries in order to dispense his material. His campaigns have led him to travel around the country with his message of the hidden story of the genesis of the pretrib rapture, which he believes if people knew, the doctrine would virtually become extinct. This mission has taken him to such places as Dallas Seminary, the great stronghold of the pretribs, where he speaks of distributing literature informing naive pretribers concerning their heritage. (I have retrieved two of his clandestine flyers from library books at the seminary.) As another typical example, he once blitzed a bus of students from Jerry Falwell’s college. John Walvoord has noted:

MacPherson made these charges against pretribulationism and then afterward went to great lengths to find historic verification. . . . Readers will be impressed that as a newsman MacPherson builds a strong case for his position, but will be less impressed when they begin to analyze what he has actually proved. (John F. Walvoord, The Blessed Hope and the Tribulation (Zondervan, 1979), pp. 42-43.)

MacPherson’s Claims

Irvingite Robert Norton included a handwritten account of Margaret Macdonald’s prophecy, which is said by MacPherson to be the fountainhead for J. N. Darby’s development into the pretrib rapture doctrine. MacPherson does not say that Macdonald’s utterance included a clear statement of the pretrib rapture, but that she separated the Rapture from the Second Coming before anyone else did. . (Hoax, p. 121) According to MacPherson, Darby pilfered this two-stage teaching from Macdonald, according to MacPherson, and then developed it systematically, skillfully passing it off as the fruit of his personal Bible study.

Macdonald’s so-called revelation that MacPherson cites to make his case revolves around two key phrases. Margaret dramatically separated the sign of the Son of man from the coming of the Son of man, (Hoax, p. 125) declares MacPherson based upon the phrase now look out for the sign of the Son of man. (Hoax, p. 128) MacPherson argues that she equated the sign with the Rapturea Rapture that would occur before the revealing of Antichrist. (Hoax, p. 129) He bases this on her statement, I saw it was just the Lord himself descending from Heaven with a shout, just the glorified man, even Jesus. (Hoax, p. 126)

MacPherson’s Errors

MacPherson makes at least three major errors in his attempt to argue that Margaret Macdonald originated the basis for the pretrib rapture. First, it is highly doubtful that the Macdonald “prophecy” contains the two-stage coming of Christ, as MacPherson advocates. Therefore, it would be impossible for this source to be the basis for a new idea if it did not contain those elements. MacPherson has misinterpreted Macdonald’s words by equating her use of “sign” with a rapture. Rather, she is saying that only those who are spiritual will see the secret sign of the Son of Man which will precede the single, posttrib second coming of Christ. In other words only those who have the light of the Holy Spirit within them will know when the second coming will take place because this spiritual enlightenment will enable them to have the spiritual perception to see the secret sign (not secret rapture). These are her own words:

. . . all must, as Stephen was, be filled with the Holy Ghost, that they might look up, and see the brightness of the Father’s glory. I saw the error to be, that men think that it will be something seen by the natural eye; but tis spiritual discernment that is needed, the eye of God in his people. . . . Only those who have the light of God within them will see the sign of his appearance. No need to follow them who say, see here, or see there, for his day shall be as the lightning to those in whom the living Christ is. Tis Christ in us that will lift us up–he is the light–tis only those that are alive in him that will be caught up to meet him in the air. I saw that we must be in the Spirit, that we might see spiritual things. John was in the Spirit, when he saw a throne set in Heaven. . . . it is not knowledge about God that it contains, but it is an entering into God . . . I felt that those who were filled with the Spirit could see spiritual things, and feel walking in the midst of them, those who had not the Spirit could see nothing. . . (Hoax, pp. 126-27)

Macdonald is clearly concerned with spiritual insights for the following reasons: 1) Stephen saw into heaven; he was not raptured or taken to heaven. 2) She clearly says that the sign will be seen only by the spiritually enlightened and that it would not be a natural or physical sign, but one perceived by spiritual discernment. 3) She is talking about the sign of his appearance, not an actual appearance. 4) Once a person has been so enlightened, they will have no need for direction from others, they will be guided directly by the living Christ. 5) The whole emphasis is upon seeing: John was in the Spirit, when he saw, those who were filled with the Spirit could see. Posttrib advocate D. H. Kromminga observes that Macdonald’s prophecies made it plain that the return of the Lord depended upon the proper spiritual preparation of His Church. (D. H. Kromminga, The Millennium in the Church: Studies in the History of Christian Chiliasm, (Eerdmans, 1945), p. 250.)

Anti-pretrib rapture advocate, John Bray, agrees that she was only teaching a single coming and not a two-staged event. The only thing new in her revelation itself seems to be that of just Spirit-filled Christian being caught up at the second coming of Christ following heavy trials and tribulation by the Antichrist, notes Bray. (John L. Bray, The Origin of the Pre-Tribulation Rapture Teaching (John L. Bray Ministry, n.d.), pp. 21-22) In other words Macdonald appears to be teaching a posttrib, partial rapture. Bray further explains:

It seems to me that Margaret MacDonald was saying that Christians WILL face the temptation of the false Christ (antichrist) and be in “an awfully dangerous situation”, and that only the Spirit IN US will enable us to be kept from being deceived; and that as the Spirit works, so will the antichrist; but the pouring out of the Spirit will “fit us to enter into the marriage supper of the Lamb”, and those filled with the Spirit would be taken while the others would be left. . . . Margaret MacDonald did teach a partial rapture, of course, but this did not necessarily mean that the teaching included a tribulation period FOLLOWING THAT for the other Christians. . . . It would not be right to take for granted that Margaret MacDonald believed in a tribulation period following the appearing of Christ unless she had definitely said so. Rather, it would be more logical to think that her view would have been the same as prevalent among the futurists at that time, that is, tribulation then the second coming. (Bray, Origin, pp. 20-21).

Another point MacPherson makes to support his opinion is that Margaret Macdonald was the first person to teach a coming of Christ that would precede the days of Antichrist. (Cover-Up, pp. 155-56.) This would mean, according to MacPherson, that Macdonald had to be teaching a two-stage coming. However, it is highly questionable, as noted above, that Macdonald was referring to the rapture as MacPherson insists. Also Macdonald was still a historicist; she believed the Church was already in the tribulation and had been for hundreds of years. Therefore, the Antichrist was to be soon revealed, but before the second coming. She said believers needed the spiritual sight, so that they would not be deceived. Otherwise, why would believers, including herself, need to be filled with the Spirit in order to escape the deception which will accompany the fiery trial which is to try us associated with the Antichrist’s arrival? Further, she certainly includes herself as one who needs this special ministry of the Holy Spirit as can be seen from this passage from her “revelation.”

. . . now shall the awful sight of a false Christ be seen on this earth, and nothing but the living Christ in us can detect this awful attempt of the enemy to deceive . . . The Spirit must and will be purged out on the church, that she may be purified and filled with God . . . There will be outward trial too, but ’tis principally temptation. It is brought on by the outpouring of the Spirit, and will just increase in proportion as the Spirit is poured out. The trial of the Church is from the Antichrist. It is by being filled with the Spirit that we shall be kept. I frequently said, Oh be filled with the Spirit–have the light of God in you, that you may detect satan–be full of eyes within–be clay in the hands of the potter–submit to be filled, filled with God. . . . This is what we are at present made to pray much for, that speedily we may all be made ready to meet our Lord in the air–and it will be. Jesus wants his bride. His desire is toward us. (Hoax, pp. 127-28)

Ryrie also notes a further misunderstanding of Macdonald’s “prophecy”: She saw the church (us) being purged by Antichrist. MacPherson reads this as meaning the church will be raptured before Antichrist, ignoring the “us” (pp. 154-55). In reality, she saw the church enduring Antichrist’s persecution of the Tribulation days. (Charles Ryrie, What You Should Know About the Rapture (Moody, 1981), p. 71.)

Further, there is no historical evidence that Macdonald, Edward Irving, or the Irvingites ever held to pretribulationism. So how could non-pretribulationists be the source of pretribulationism? Recently, one of the most extensive critical analysis ever produced on Irvingite doctrine declared that they were still historicist, while Darby and the Brethren had become futurist. Columba G. Flegg notes that the Brethren teaching on the rapture and the present invisible and spiritual nature of the church,

were in sharp contrast to Catholic Apostolic teaching, . . . There were thus very significant differences between the two eschatologies, and attempts to see any direct influence of one upon the other seem unlikely to succeedthey had a number of common roots, but are much more notable for their points of disagreement. Several writers [referring specifically to MacPherson] have attempted to trace Darbys secret rapture theory to a prophetic statement associated with Irving, but their arguments do not stand up to serious criticism. (Columba Graham Flegg, Gathered Under Apostles A Study of the Catholic Apostolic Church (Clarendon Press, 1992), p. 436.)

Second, in spite of MacPherson’s great amount of research and writing he has yet to produce any hard evidence that Darby was influenced by Macdonald’s utterance, regardless of what they meant. MacPherson only assumes the connection. If MacPherson’s suppositional approach were applied to the study of history, then we can make all kinds of connections between people and events. It would mean that you could prove that since Hubert Humphrey had a slick lawyer’s mind, was in Washington D.C. during the early 70’s, and was well-informed, he must have known about the Watergate break-in before it became public. Walvoord observes that,

Readers of MacPherson’s Incredible Cover-Up will undoubtedly be impressed by the many long quotations, most of which are only window dressing for what he is trying to prove. When it gets down to the point of proving that either MacDonald or Irving was pretribulationist, the evidence gets very muddy. The quotations MacPherson cites do not support his conclusion. (Walvoord, The Blessed Hope and the Tribulation, p. 44.)

Throughout MacPherson’s writings, he keeps dumping information about issues, developments, and beliefs from Great Briton during the early 1800’s apparently thinking that he is adding proof for his thesis, that the popular Pre-Trib Rapture teaching of today was really instigated by a teenager in Scotland who lived in the early 1800’s. (Hoax, p. 7.) Much of the information is helpful and interesting, but does not prove his thesis. If his research were represented as a river, it would be a mile wide (amount of information) but only an inch deep (actual proof). Even if Darby developed the pretrib rapture after Macdonald’s utterance, specific proof would be needed to make a link between Macdonald and Darby. Instead MacPherson only offers speculative guesses about how Darby used his training for the law profession to manipulate Christians by hiding the supposed true origins of the pretrib rapture. Perhaps MacPherson is using his investigative, journalism training and experience to publicly smear Darby. This leads to my final point.

Third, Brethren writer, Roy A. Huebner claims and documentshis belief that J. N. Darby first began to believe in the pre-trib rapture and develop his dispensational thinking while convalescing from a riding accident during December 1826 and January 1827. (R. A. Huebner, Precious Truths Revived and Defended Through J. N. Darby, Vol. 1 [Present Truth Publishers, 1991].) If this is true, and there is every reason to believe that it is, then all of the origin-of-the-rapture-conspiracy-theories fall to the ground in a heap of speculative rubble. Darby would have at least a three-year jump on any who would have supposedly influenced his thought, making it impossible for all the influence theories to have any credibility.

Huebner provides clarification and evidence that Darby was not influenced by Margaret Macdonald, Lacunza, Edward Irving, or any of the Irvingites. These are all said by the detractors of Darby and the pre-trib rapture to be bridges that led to Darbys thought. Instead, Huebner demonstrates that Darbys understanding of the pre-trib rapture was the product of the development of his personal interactive thought with the text of Scripture as he, his friends, and dispensationalists have long contended.

Darbys pre-trib and dispensational thoughts, says Huebner, were developed from the following factors: 1) he saw from Isaiah 32 that there was a different dispensation coming . . . that Israel and the Church were distinct (Precious Truths, p. 17). 2) During his convalescence JND learned that he ought daily to expect his Lords return. (Precious Truths, p. 19). 3) In 1827 JND understood the fall of the church. . . the ruin of the Church (Precious Truths, p. 18). 4) Darby also was beginning to see a gap of time between the rapture and the second coming by 1827 (Precious Truths, p. 23). 5) Darby, himself, said in 1857 that he first started understanding things relating to the pre-trib Rapture thirty years ago. With that fixed point of reference, Jan. 31, 1827, declares Huebner, we can see that Darby had already understood those truths upon which the pre-tribulation rapture hinges (Precious Truths, p. 24).

German author Max S. Weremchuk has produced a major new biography on Darby entitled John Nelson Darby: A Biography(Loizeaux Brothers, 1992). He agrees with Huebners conclusions concerning the matter. Having read MacPhersons book . . . says Weremchuk, I find it impossible to make a just comparison between what Miss MacDonald prophesied and what Darby taught. It appears that the wish was the father of the idea (Weremchuk, Darby, p. 242).

When reading Darbys earliest published essay on biblical prophecy (1829), it is clear that while it still has elements of historicism, it also reflects the fact that for Darby, the rapture was to be the churchs focus and hope. Even in this earliest of essays, Darby expounds upon the rapture as the churchs hope.

PRE-DARBY RAPTURES
In addition to the above points, there have been at least three pre-Darby rapture discoveries in the last decade. Evidence of pretribulationism surfaces during the early medieval period in a sermon some attribute to Ephraem the Syrian entitled Sermon on The Last Times, The Antichrist, and The End of the World. The sermon was written some time between the fourth and sixth century. The rapture statement reads as follows:

Why therefore do we not reject every care of earthly actions and prepare ourselves for the meeting of the Lord Christ, so that he may draw us from the confusion, which overwhelms all the world? . . . For all the saints and elect of God are gathered, prior to the tribulation that is to come, and are taken to the Lord lest they see the confusion that is to overwhelm the world because of our sins.

This statement evidences a clear belief that all Christians will escape the tribulation through a gathering to the Lord. How else can this be understood other than as pretribulational? The later second coming of Christ to the earth with the saints is mentioned at the end of the sermon.

Francis Gumerlock, an anti-pretribulationist, claims that someone named Brother Dolcino taught a form of the pre-trib rapture in 1304. The reason that Gumerlock believes that Brother Dolcino and the Apostolic Brethren taught pretribulationism is found the following statement:

Again, [Dolcino believed and preached and taught] that within those three years Dolcino himself and his followers will preach the coming of the Antichrist. And that the Antichrist was coming into this world within the bounds of the said three and a half years; and after he had come, then he [Dolcino] and his followers would be transferred into Paradise, in which are Enoch and Elijah. And in this way they will be preserved unharmed from the persecution of Antichrist. And that then Enoch and Elijah themselves would descend on the earth for the purpose of preaching [against] Antichrist. Then they would be killed by him or by his servants, and thus Antichrist would reign for a long time. But when the Antichrist is dead, Dolcino himself, who then would be the holy pope, and his perserved followers, will descend on the earth, and will preach the right faith of Christ to all, and will convert those who will be living then to the true faith of Jesus Christ. (Gumerlocks translation of the Latin text in Francis Gumerlock, A Rapture Citation in the Fourteenth Century, Bibliotheca Sacra (July-Sept. 2002), pp. 354-55.)

Gumerlock clearly believes that this is a pretrib rapture statement as he concludes:

Two things are fairly certain from The History of Brother Dolcino. First, Dolcino and the Apostolic Brethren believed that the purpose of the rapture was related to the escape of the saints from the end-time tribulation and persecution of the Antichrist. Second, Dolcino and the Apostolic Brethren believed that there would be a significant gap of time between the rapture of the saints to paradise and their subsequent descent to earth. Because of this The History of Brother Dolcino stands as yet another literary witness for the existence of pretribulationism before the nineteenth century. As such, it challenges evangelicals to reevaluate their thinking about the history of the pretribulational rapture, especially those views that place the origin of the teaching or its initial recovery within the last two hundred years. For this fourteenth-century text demonstrates that there were some in the Middle Ages who held a theology of the rapture that includes basic elements in pretribulationalism. (A Rapture Citation, p. 362)

Frank Marotta believes that Thomas Collier in 1674 makes reference to a pretribulational rapture, but rejects the view, (Frank Marotta, Morgan Edwards: An Eighteenth Century Pretribulationist (Present Truth Publishers, 1995), pp. 10-12.) thus showing his awareness that such a view was being taught. One could not have objected to something that did not exist.

Perhaps the clearest reference to a pretrib rapture before Darby comes from Baptist Morgan Edwards (founder of Brown University) in 1742-44 who saw a distinct rapture three and a half years before the start of the millennium. During his student days at Bristol Baptist Seminary in England (1742-44), Morgan Edwards wrote an essay for eschatology class on his views of Bible prophecy. This essay was later published in Philadelphia (1788) under the following title: Two Academical Exercises on Subjects Bearing the following Titles; Millennium, Last-Novelties. The term in the title “Last-Novelties” refers to what we would call today the eternal state; “novelties” refers to the new conditions of the future new heavens and new earth, not that he had a novel view of the Bible. Upon reading the 56-page work, it is evident that Edwards published it with only minor changes from his student days. Thus, it represents a view that he had developed by the early 1740s. Thus, we can date Edwards pretribulationism as originating in the early 1740s. The pretribulationism of Morgan Edwards can be see in the following statement from his book:

II. The distance between the first and second resurrection will be somewhat more than a thousand years.

I say, somewhat more, because the dead saints will be raised, and the living changed at Christ’s “appearing in the air” (I Thes. iv. 17); and this will be about three years and a half before the millennium, as we shall see hereafter: but will he and they abide in the air all that time? No: they will ascend to paradise, or to some one of those many “mansions in the father’s house” (John xiv. 2), and so disappear during the foresaid period of time. The design of this retreat and disappearing will be to judge the risen and changed saints; for “now the time is come that judgment must begin,” and that will be “at the house of God” (I Pet. iv. 17) . . . (p. 7; emphasis added; the spelling of all Edwards quotes have been modernized)

What has Edwards said? Note the following:

He believes that at least 1,003.5 years will transpire between resurrections.

He associates the first resurrection with the rapture in 1 Thessalonians 4:17, occurring at least 3.5 years before the start of the millennium (i.e., at least 3.5 years before the second coming of Christ at the start of the millennium).

He associates the meeting of believers with Christ in the air and returning to the Father’s house with John 14:2, as do modern pretribulationists.

He sees believers disappearing during the time of the tribulation, which he goes on to describe in the rest of the section from which the rapture statement is taken.

He, like modern pretribulationists, links the time in heaven, during the tribulation, with the “bema judgment of believers.

It is clear that Edwards believed in a two-staged return of Christ at least 85 years before Darby. Edwards pre-Darby statement is something that MacPherson cannot answer. I am not claiming that Darby was influenced by Morgan Edwards.

Conclusion

F.F. Bruce’s conclusion as to where Darby got the doctrine of the pretrib rapture appears to be correct. It was in the air in the 1820s and 1830s among eager students of unfulfilled prophecy, . . . direct dependence by Darby on Margaret Macdonald is unlikely. (F. F. Bruce, Review of The Unbelievable Pre-Trib Origin in The Evangelical Quarterly, (Jan-Mar, 1975), p. 58.) Dave MacPherson has failed to demonstrate that Macdonald’s prophecy contains latent rapture ideas, nor has he linked Darby to her influence with clear, historical evidence. This is why the doctrine of the pretribulational rapture did not begin with Margaret Macdonald. Perhaps Darby’s training at Dublin accounts for many of his views, especially his views of the nature of the church.

Walvoord concludes, any careful student of Darby soon discovers that he did not get his eschatological views from men, but rather from his doctrine of the church as the body of Christ, a concept no one claims was revealed supernaturally to Irving or Macdonald. Darby’s views undoubtedly were gradually formed, but they were theologically and biblically based rather than derived from Irving’s pre-Pentecostal group. (Walvoord, The Blessed Hope and the Tribulation, p. 47.)

Source: http://www.raptureready.com/dave-macpherson/

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Israel and the Church Body are NOT the same

January 19, 2018 1 comment

Dr. Mike Johnston

The premise of this thesis is simple. When the Bible is rightly divided, it shows that Israel and the church are not the same. In fact, they are as different as heaven and earth (Gen. 1:1), and mystery and prophecy; each with separate programs governing them (Rom. 16:25; Acts 3:21). It’s not difficult to see the divisive results from disregarding this God ordained distinction.

To begin with, Israel is God’s premier elect NATION on earth (Deut. 7:6; Isa. 45:4). She exists from prophecy spoken in “time past” by the mouth of the prophets “since the world began” (Luke 1:70; Acts 3:21; see Matt. 25:34). Bear in mind, prophecy enhances or explains events surrounding earth, and Israel’s divine appointment to earth’s destiny, featuring the King and His Kingdom. It is Israel to whom God’s prophets presented five covenants guiding and guaranteeing her future on earth, including a lineage, land, laws, and a Lord – King – that began with Abraham and will continue through the Millennium. It is for Israel that the earthly kingdom was “prepared from the foundation of the world” (Matt. 25:34) and through whom the Messiah was born and to whom He was presented, rejected, and yet one day will return to fulfill the Lord’s prophetic prayer, “thy kingdom come, thy will be done, in earth…” (Matt. 6:10). It is to Israel the Lord Jesus explained this Davidic Covenant Kingdom will be inaugurated following His visible Revelation in Jerusalem (Matt. 24; see Zech. 14; Rev. 1:7; 19:11-21) “immediately after the tribulation” (Matt. 24:21, 29).

The church, on the other hand, has NO inheritance on earth, and no sustaining purpose here (study Eph. 1-3; Col. 3:1-6). She is the Lord’s heavenly BODY (Eph. 1:3; 2:6); a mystery “kept secret since the world began” (Rom. 16:25), given to Paul alone by our heavenly risen Lord Jesus Christ (Eph. 1:20) in a personal post ascension revelation (Rom. 16:25; Gal. 1:12; Eph. 3:1-9). Currently the church occupies a temporary position on earth during Israel’s hiatus between Daniel’s 69th and 70th week (Dan. 9:24-27) to provoke her to jealousy (Rom. 11:11). The Body of Christ was unknown to any of the prophets (Col. 1:26) and therefore was never included in their earthly prophecies featuring Israel’s Davidic Kingdom, and tribulation (“Jacob’s trouble” – Jer. 30:7) preceding it.

To wit, while we can easily find Israel and the anti-Semitic Gentile nations on earth during the tribulation – aka “the time of Jacob’s trouble” (Jer. 30:7; Dan. 12:1), the heavenly Body of Christ – which has been promised deliverance from this divine punishment (1 Thess. 1:10; 5:9; 2 Thess. 2:5-7; Rev. 3:10; see also Rev. 4:1) – is conspicuously absent (Rev. 6-19). In fact, if the Body of Christ (church) is present on earth during Israel’s tribulation (Deut. 4:30; Isa. 24; Jer. 30-31; Joel; Zephaniah; Matt. 24; Rev. 6-19), the Holy Spirit went to great lengths to keep us from knowing it. There isn’t a verse anywhere in the Bible clearly and unequivocally placing the Body of Christ on earth for a single moment of Israel’s holocaust without redefining the words “saints” and “elect” and “disciple(s)” which in Daniel, the Olivet Discourse and Revelation specifically refer to Israel.

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Rapture and Revelation- William E. Blackstone

December 10, 2017 Leave a comment

from Jesus is Coming by W. E. B. [William E. Blackstone]

William Blackstone

[To rightly understand the second coming of Christ, it is of vital importance to recognize] the distinction between the Rapture and the Revelation.

Rapture means to be caught up, or away.

Revelation (apokalupsis) means Appearing or shining forth or manifestation (Rom. 8:19).

The Rapture occurs when the Church is caught up to meet Christ in the air (1 Thess. 4:14, 17), before the tribulation; and

The Revelation occurs when Christ comes, with His saints, to end the Tribulation, by the execution of righteous judgment upon the earth (2 Thess. 1:7-10; Jude 14).

At the Rapture, Christ comes into the air for His saints (John 14:3).

At the Revelation, He comes to the earth with them (1 Thess. 3:13; Zech. 14:5). He certainly must come for them before He can come with them. The assurance that God will bring them (Greek — lead them forth) with Jesus (1 Thess. 4:14) is evidence that He will first come for them, they being caught up to meet him in the air. Verse 17. The Greek word here rendered “to meet” signifies a going forth, in order to return with. The same word is used in Acts 28:15, where the brethren came out to meet Paul and had a season of thanksgiving with him at Appii Forum and the Three Taverns, when he was on his way to Rome. This exactly accords with our being caught up to meet Christ and afterward returning to the earth with Him.

Again, at the Rapture Christ comes as the Bridegroom (Matt. 25:10) to take unto Himself His bride, the Church (Eph. 5:25-32).

At the Revelation, He comes, with His bride, to rule the nations (Rev. 2:26-27; 5:10; 19:15).

At the Rapture He comes only to meet the saints in the air, 1 Thess. 4:17.

At the Revelation, He comes to the earth (Acts 1:11), and His feet stand upon the same Mount Olivet from which He ascended (Zech. 14:4-5).

At the Rapture the Church, like Enoch, is taken out of the world (Acts 15:13-17).

At the Revelation, the Millennial Kingdom is begun (Rom. 8:23).

In Luke 21:28, the Rapture is referred to at the beginning of the Tribulation. “When these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.” (Redemption here meaning the first resurrection, same as in Rom. 8:23.)

In Luke 21:31, the Revelation is referred to, when “these things” (the Tribulation) have come to pass, and the kingdom of God draweth nigh.

The Rapture may occur any moment (Matt. 24:42).

The Revelation can not occur, until Antichrist be revealed, and all the times and seasons (which point to the day of the Lord) in Lev. 26, Daniel and Revelation be fulfilled.

The Revelation ushers in the day, the Day of the Lord (1 Thess. 5:2; Luke 17:30; 2 Thess. 1:7-10).

The failure to make this distinction has led to great confusion among commentators upon this subject.

For instance: In 2 Thess. chapter 2, the apostle, in the first verse, speaks of the Rapture, to-wit: the coming of the Lord and our gathering together unto Him, of which He had written so fully in the previous epistle, especially in the 4th chapter.

In the second verse he speaks of the Revelation, or Day of the Lord, which could not come, except there be a falling away first, and the “man of sin” and “that wicked,” or the Antichrist, be revealed.

And yet, most commentators have argued that the apostle, in both of these verses, referred to one and the same event, and thus they have made Scripture contradict itself.

But we see plainly, that Paul had no intention of contradicting Christ’s admonitions, unto all, to watch for His coming, as being imminent. Mark 13:35-37; Luke 12:35-40. He only made the distinction, as above stated, between the Rapture and the Revelation. The persecuted Thessalonians thought that they were in the Tribulation, and that the Day of the Lord had set in. But Paul corrects them, first by reminding them that the Lord had not come for them yet, as He had said that He would (1 Thess. 4:15-17), and then by adding certain other things which must occur before the Day of the Lord should come. He had told them that the Day of the Lord should come as a thief in the night (1 Thess. 5:2), but that they were not of the night, and therefore He exhorts them to watch and be sober (Luke 21:36).

Another evidence of the difference between the Rapture and Revelation consists in the fact that the Church is to escape the Tribulation, which precedes the Revelation (Matt. 24:29-30).

Enoch, a type of the Church, by his rapture, — that is by being caught away or translated (Heb. 11:5) — escaped the flood.

Christ says, in Luke 21:36, “Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.”

And in keeping with this injunction He gave a blessed promise to the Church, in Rev. 3:10, viz.: “Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly,” etc. A special hour, or time, of temptation — i.e., trial — is here mentioned, which shall come upon all the world (oikoumenee — the whole habitable — same word in Matt. 24:14 — all the world).

It is a time of trouble not limited to Judea, but as extensive as the inhabited earth. This accords with the great tribulation described in Mat. 24:21, a “tribulation, such as was not since the beginning of the world … nor ever shall be.”

Jesus promises to keep the Church from, or (ek) out of this tribulation, or hour of temptation, that is, the watchful and prayerful believers will escape it. Luke 21:36. Now, as it covers the whole earth, there is no way of escape from it, but to be taken out of the world, and this is accomplished by the Rapture. Acts 15:14, and 1 Thess. 4:17, which thus presents a glorious deliverance for the Church.

The elect (Matt. 24:22), a portion of Israel (Isa. 65:9, see also verses 15, 22 and Rom. 11:5-7), will be gathered back to Jerusalem (Isa. 1:26-27; Zech. 10:6-10), and pass through the fire, or great trial (Zech. 13:8-9; Psa. 57:1; Isa. 26:20-21). Like Enoch, the Church escapes from it.

Like Noah, Israel passes through it.

So the Church should humble herself to walk with God (Micah 6:8), as Enoch did (Gen. 5:24), having the testimony that she pleases God (Heb. 11:5), and watch for the Rapture at any moment.

The Jews, through their dates and seasons, may look for the Revelation, or day of the Lord, a day of thick darkness to them, in which there is no light at all (Amos 5:18-20). Yet, in it they will accept Christ (Zech. 12:9-10) and “at evening time it shall be light,” and “living waters shall go out from Jerusalem.” Zech. 14:6-8.

The Rapture, or being caught away, at the coming of the Bridegroom, is full of the sweetest comfort for the believer, and therefore Paul says, “Comfort one another with these words.” 1 Thess. 4:18.

But the Revelation of Christ with His Saints, to take vengeance on the ungodly, is full of solemnity and terror to them who obey not the gospel of our Lord Jesus Christ (Rev. 6:12-17; also 2 Thess. 1:7-10).


Copied for WholesomeWords.org from Jesus is Coming by W.E.B. 3rd. rev. New York: Fleming H. Revell, ©1908. Chapter 9.

Selections from Jesus is Coming

Source: https://www.wholesomewords.org/etexts/blkstone/coming4.html

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5 Theologians on the Child of Revelation 12

September 8, 2017 Leave a comment

 

August 30, 2017

Last weekend one of my favorite pastors implied that “Every conservative theologian that’s worth reading…” interprets Revelation 12 in a way contrary to how those of us following the sign do. Among other things this pastor was quite adamant that Revelation 12 is simply talking about the birth and ascension of Jesus Christ, and has nothing to do with the rapture of the Church.  In his words this view is “longtime held, conservative, orthodox eschatology.”

Well, I would like to address that statement…

Wait….who cares what I have to say?  How about we let some longtime, conservative, orthodox, eschatology teachers address the subject!  And when I say longtime, well, you’ll see what I mean…

  1. John Nelson Darby (1855)

“If the mighty man, the mystic man, the man-child of Revelation xii. is to act [in judging the world with a rod of iron], He must first be complete (of course He is so, essentially so, in Himself, but as Head over all things to the Church which is His body). The head and the body must be united before He can act as having this title before the world; because the mystic man as a whole cannot take it until the Church is taken up to Him. For not until then—until the Church, the body, is united to the Head, Christ, in heaven—is the mystic man in that sense complete; and therefore, the Church must be taken up before Christ can come in judgment. ”

And this…

“In the chapter we have read, you have first Christ Himself and the church, figured in the man-child; and then in the woman who flees from persecution for 1260 days you have the Jewish remnant, those who are spared in the time of judgment but are not yet brought into glory.”

And this…

“I have no doubt that the “man child” spoken of in the chapter that we have been reading includes the church as well as Christ. But it is Christ that is principally meant, for the church would be nothing without Christ; it would be a body without a head. It is Christ who has been caught up; but the church is included, for whenever He begins to act publicly, even as regards Satan being cast down, He must have His body, His bride, with Him; He must have His brethren, His joint-heirs.”

Reference: John Nelson Darby, Seven Lectures on the Prophetical Addresses to the Seven Churches (3d rev. ed.; London: G. Morrish, c. 1855)

  1. William Kelly (1870)

“On this principle then I cannot but consider that the rapture of the man-child to God and His throne involves the rapture of the church in itself. The explanation why it is thus introduced here depends on the truth that Christ and the church are one, and have a common destiny. Inasmuch as He went up to heaven, so also the church is to be caught up.”

Reference: William Kelly, Lectures Introductory to the Study of the Acts, the Catholic Epistles, and the Revelation (London: W. H. Broom, 1870)

  1. Richard Chester (1882)

“Now if the male Man-child of Rev. xii. is to be regarded as solely representing the Lord Jesus Christ ascended into the heavens, as some interpreters affirm; or as representing the visible Christian Church exalted into political power, as taught by others, it were not easy to establish any parallelism, or any correspondence whatsoever between Zech. iii. and Rev. xii. But if the Man-child represents, as is the belief of many students of prophecy, the entire body of “the dead in Christ” raised, and the living in Christ who shall be changed, and both together caught up to meet Him in the air—or if, as I have suggested in the article above referred to—he is to be rather regarded as a portion of the Jewish people—of “the remnant according to the election of grace” incorporated by conversion to Christ into the Church of this dispensation—and thus “brought forth”—“born again,”—and then, “caught up to God and to His throne,” in the rapture of the risen and living saints of 1 Thess. iv.—then, in either of these cases, I submit that this vision of Zechariah iii. corresponds most accurately.”

Richard Chester, “Old Testament Light on New Testament Prophecy,” The Prophetic News and Israel’s Watchman (December, 1882)

She gave birth to a male child, one who is to rule all the nations with a rod of iron, but her child was caught up to God and to his throne,
Revelation 12:5

  1. Harry Ironside (1919)

“I have read or carefully examined several hundred books purporting to expound the Revelation. I have learned to look upon this twelfth chapter as the crucial test in regard to the correct prophetic outline. If the interpreters are wrong as to the woman and the man-child, it necessarily follows that they will be wrong as to many things connected with them.”

And this…

“If we allow Scripture itself to answer, we find there is a person and a company of people answering to this description. In the 2d Psalm Jehovah says to Messiah, “Thou art my Son; this day have I begotten Thee. Ask of Me, and I shall give Thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter’s vessel” (vers. 7–9). This, clearly enough, is our Lord Jesus Christ, who is soon to reign over all the earth, and undoubtedly He is primarily the Man-child who is to rule the nations with a rod of iron, and the special object of Satan’s malignity. But we have already seen, in Rev. 2:26–28, that when He reigns He will not reign alone. . . . Is there then any incongruity in understanding the man-child to represent both Christ Jesus our Lord and His church? Surely not, for He is the Head of the body, the church, which is the fullness, or completion of Himself, so that the title, “The Church” is applied to both head and body viewed as one in 1 Cor. 12:12. . . . We may then, on the authority of Scripture itself, safely affirm that the man-child represents the one New Man who is to rule the nations with a rod of iron—Christ, the Head, and the church, His body. If this be so, then it is impossible that the woman should symbolize the church.”

And this…

“We have seen that the man-child symbolizes both Head and body—the complete Christ. Therefore, as in other prophecies, the entire present dispensation is passed over in silence, and the church is represented in its Head, caught up with Christ. For immediately after this, Satan, again acting through the Roman Empire which is to be revived in the last days, turns upon the woman Israel and seeks to vent his wrath and indignation against her.”

Reference: Harry A. Ironside, Lectures on the Revelation (New York: Loizeaux Brothers, 1919)

Quotes 1-4 were compiled by Dr Michael Svigel, a Department Chair and Associate Professor at Dallas Theological Seminary.  You can read more context surrounding those quotes (and many more which weren’t included) here:
Proof of the Rapture in Revelation 12

UPDATE: Unsealed.org just put up an amazing post listing 15 Conservative Scholars who agreed that the Male Child of Rev 12:5 Represented The Church. Be sure out that expanded list out as well!!

Here is the link:
http://www.unsealed.org/2017/08/conservative-scholars-agree-male-child.html

  1. Chuck Missler (approx. 2005) / G. H. Pember (1884)

We need one guy who is still living, don’t we?   One of the greatest teachers of our lifetime, Chuck Missler, says the following about Rev 12:5…  He references a fairly famous book written in the 1800’s by G.H. Pember:

“I always USED TO view that as the ascension of Our Lord.  But there is a guy by the name of Pember who wrote a book about Genesis, Earth’s Earliest Ages.  And it BLEW ME AWAY because he see’s this differently and I don’t know that he’s wrong.  He see’s… that child… as the Body of Christ.  He see’s in that The Rapture.   Isn’t that wild?  And it doesn’t alter the text because what happens from verse 6 on is Tribulational.”

Listen to the quote for yourself here: (58 seconds)

Source: https://rev12daily.blogspot.com/2017/08/5-theologians-on-child-of-revelation-12.html

Rightly Dividing the Word of Truth- Dr. CI Scofield

September 6, 2017 Leave a comment

“Scofield, Cyrus Ingerson (1843-1921), Bible student and author, born in Lenawee County, Michigan, reared in Wilson County, Tennessee, and privately educated. Fought in the Civil War from 1861-1865 under General Lee, his distinguished service earning him the Confederate Cross of Honor. Admitted to the Kansas bar in 1869, elected to the Kansas House of Representatives where he served for one year. President Grant appointed him United States Attorney for Kansas in 1873. Worked as a lawyer in Kansas and Missouri from 1869 to 1882. Converted at 36, he was ordained to the Congregational ministry in 1882, and served as pastor of the First Church, Dallas, Texas (1882-1895), and again (1902-1907); and of the Moody Church, Northfield, Massachusetts (1895-1902). Later years were spent lecturing on biblical subjects on both sides of the Atlantic. The work for which he is best remembered is his 1909 dispensational premillenial Scofield Reference Bible.” (From “The Wycliffe Biographical Dictionary of the Church,” page 362, Elgin S. Moyer, 1982, © Moody Press, Chicago, IL)

Rightly Dividing the Word of Truth by C. I. Scofield, first published in 1896, is a monumental work that explains the important divisions in scripture.

Click here to read C.I. Scofield’s “The Biggest Failure of the Church Age”


Table of Contents

Introduction

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