THE POST-TRIBULATION RESURRECTION-RAPTURE

Relatively few scholars dispute that the Rapture is a Biblical teaching. The Bible clearly
speaks of a future event known as the resurrection of the dead whereby the bodies of all
believers who have died will be raised from their graves and given new glorified bodies.
When this happens, many believers will still be alive. The Rapture is simply the idea that
living saints are caught up1 soon after the dead in Christ are raised. When the appointed time
comes for the resurrection of the saints, it is not necessary that the Lord first kill all living
saints in order to soon resurrect them.
Thus, the dead in Christ are said to be raised whereas the living in Christ are said to be
raptured, although the living are raised as well.
CLARIFICATION OF DEFINITIONS
In this paper, I differentiate certain terms to hopefully remain Biblical and to clarify issues.
Throughout history, many have been raised from the dead and continue to do so to this day.
Some have even been embalmed, so these are not mere near death experiences. One
might read Craig Keener's book on Miracles, at some 1200 heavily-documented pages, to
discover this. All who are have been raised are not yet glorified or resurrected. In fact, apart
from Jesus Christ, all who have been raised, are not yet resurrected. Those who have been
raised have died again or may soon do so. They have not yet been raised incorruptible.
Certain Greek words translate into but one English word. Many are aware that there are
several Greek words that translate to the English love. This would include the words
agape (Strong's #25) and phileo (Strong's #5368) as seen in John 21:15-17. To fully
understand this passage, one must consult the Greek text. A less-known example of this is
the word English then being translated as such from several Greek words, including tote
(Strongs #5119) which means concurrently or at the same time as, and epeita (Strongs
#1899) which means "thereafter as in a sequence of events.
Observing these elements, it should be discernible that firstly, the tares and wheat grow
together until the tares are gathered for destruction, then the dead in Christ are raised (but not
yet resurrected), then the Rapture of the living follows, then and later on the same day both
the living and dead are changed in one moment or one twinkling of the eye into a glorified
state (this is the resurrection).
THE RESURRECTION-RAPTURE DAY
Paul declares the mystery, "We shall not all sleep." All saints, whether living or sleeping, are
"changed, in a [one] moment" in time.2 This is why many refer to the day as the ResurrectionRapture. Yet, only the Resurrection takes place in one moment, not necessarily the rapture.
1 1Th 4:17 Then we which are alive and remain shall be caught up together with them in the clouds . . .
2 1Co 15:51-52 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, in a moment

Jesus brings those who sleep in him (the dead in Christ) with him at his coming, 3 having first
raised their bodies.4 Then those who are alive and remain are caught up together with them
in the clouds.5 At the Second Coming, the dead in Christ are gathered from heaven (having
been with him in paradise6), while the living saints are gathered from the earth. 7 So, contrary
to popular teaching, the living are not first taken in the Rapture before the dead are raised (up
to seven years later). The bodies of the dead are clearly raised first.
What exactly happens when all the saints, living and dead, are changed in the Resurrection
in one moment? The corruptible (mortal) put on incorruption (immortality), and Death is
conquered.8
RAISED AT THE LAST DAY
When does the Resurrection-Rapture happen? Jesus declares four times in John 6 that it
occurs "at the last day".9 It should be noted that all who have eternal life are raised at the last
day. This would include every saint in history, whether living or dead, from both before and
during the Tribulation. Jesus also confirms Martha's declaration that the resurrection occurs
"at the last day".10 In other words, the raising of the dead (possibly beginning with God's Two
Witnesses), the Rapture, and their final Resurrection all occur within this one day of which
Jesus speaks as the last.
It should be obvious that the last day of which Jesus speaks does not occur seven years (or
any other span) before the last day. Jesus is not the author of confusion.
RAISED AND REWARDED AT THE SEVENTH AND LAST TRUMPET
One of the events of the last day is that a trumpet, known as the last trumpet, is sounded and
this sounding is clearly accompanied by the Resurrection when all saints are changed. 11 With
3
4
5
6
7

1Th 4:14 . . . them also which sleep in Jesus will God bring with him.
1Th 4:16 . . .the dead in Christ shall rise first . . .
1Th 4:17 . . . then we which are alive and remain shall be caught up together with them in the clouds
Luke 23:43 And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.
Mar 13:26-27 And then shall they see the Son of man coming in the clouds with great power and glory. And then shall he
send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the
uttermost part of heaven. Also, Eph 1:10 That in the dispensation of the fulness of times he might gather together in one
all things in Christ, both which are in heaven, and which are on earth; even in him:
8 1Co 15:52-54 The dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on
incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this
mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in
victory (Isa 25:8).
9 John 6:39-40 And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing,
but should raise it up again at the last day. And this is the will of him that sent me, that every one which seeth the Son,
and believeth on him, may have everlasting life: and I will raise him up at the last day. Also, John 6:44 No man can
come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. Also, John 6:54
Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.
10 John 11:24-26 Martha saith unto him, I know that he [Lazarus] shall rise again in the resurrection at the last day.
Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and
whosoever liveth and believeth in me shall never die. Believest thou this?
11 1Co 15:52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be
raised incorruptible, and we shall be changed.

this trumpet, the Lord descends with a shout and the voice of the archangel. 12 Jesus tied this
trumpet to his Second Coming "in the clouds of heaven with power and great glory" when his
elect are gathered.13
This final trumpet, the seventh trumpet of Revelation, signals the judgment time of the dead
when believers are given their reward.14 Part of the reward of the saints is that their
corruptible mortal bodies are granted incorruption and immortality as noted above. Jesus
also confirms that his Second Coming in glory also brings judgment and reward. 15
This alone proves that Paul's "last trump" of 1 Corinthians 15:52 is in fact the final trumpet
sounded by John's "seventh angel" in Revelation 11:15. Some have conjectured that some
40 years lapsed between the writings of the two authors; thus, an overlapping context may be
dubious. But, the single event of the rewarding of the saints unifies the passages.
THE FIRST RESURRECTION
Of course, Jesus was the first to be resurrected, Christ being the firstfruits, then his saints are
resurrected at his Second Coming.16 The Resurrection-Rapture of the saints is known as the
"first" resurrection and it includes the judgment of all saints as noted previously, including
those who have endured the Tribulation and not worshipped the beast, nor his image, nor
received his mark.17 Here the saints are rewarded as reigning priests for a thousand years. 18
Again, these events are unique to the last day.
As this is clearly called the first resurrection of the saints, we should not tolerate the idea of
any previous resurrection of the saints, even if only seven years earlier. The context indicates
first as both first in time (when contrasted with the second or last resurrection 1000 years
later) and as first in preference (when contrasted with the fact that the second or last
resurrection include only the rest of the dead which are likely lost souls bound for the lake of
fire). But, the dispute over how first is to be interpreted is rather pointless as we are
referencing the Resurrection of the Just and Jesus declares in Luke 14:14 that there is only
one resurrection of the just.
Some have advanced the theory that the first resurrection occurs in two or more stages, one
12 1Th 4:16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the
trump of God: and the dead in Christ shall rise first:
13 Matt 24:30-31 they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall
send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end
of heaven to the other.
14 Rev 11:15, 18 And the seventh angel sounded . . . and the time of the dead, that they should be judged, and that thou
shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great
15 Matt 16:27 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every
man according to his works.
16 1Co 15:21, 23 For since by man came death, by man came also the resurrection of the dead. . . But every man in his own
order: Christ the firstfruits; afterward they that are Christ's at his coming.
17 Rev 20:4-5 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them
that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his
image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a
thousand years. . . This is the first resurrection.
18 Rev 20:6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but
they shall be priests of God and of Christ, and shall reign with him a thousand years.

of which excluding the Tribulation saints, but there is not the slightest hint of such an idea in
Scripture. Another related popular teaching is that the Day of the Lord is not a literal 24-hour
day, but rather is a term used to cover a period of 7 or more years. Although there are Biblical
passages where the term day does not signify 24 hours, a multi-staged first resurrection
would require at least two moments of time, not the one singular moment mentioned in
Corinthians.19 Perhaps we need to reiterate Jesus' promise that everyone who believes in the
Son will be raised (or raptured, if living) on the last day. 20
SAINTS ARE NOT APPOINTED TO GOD'S WRATH
With the faithful having been promised that they are not appointed to wrath in 1
Thessalonians 5:9, it is generally agreed that the faithful have been raptured before Gods
wrath is poured out. Of course, since an all-powerful God has the ability to protect and
preserve his saints in the midst of his wrath, the entire question is rather mundane, Because
of the thief reiterated in Rev 16:15, I believe the final call to be raptured may be just before
the final vial of wrath is poured out. But, in the next section, we determine exactly when,
according to Scripture, Gods wrath falls. His wrath is continual as evidenced throughout
Scripture, so what is sought here is When is the eschatological Day of his wrath to begin?
THE 21 MAJOR EVENTS OF REVELATION AND THE WRATH OF GOD
Revelation teaches a chronologically ordinal (first, second, etc.) succession of 21 events that
are experienced on earth in the last days: the breaking of 7 seals (6:1-17, 8:1-6), the
sounding of 7 trumpets (8:7-9:21, 11:14-19), and the outpouring of 7 vials of wrath (15:616:21). These events may overlap and occur concurrently with other events. For example,
while the locusts of the fifth trumpet are still afflicting men, the sixth trumpet may sound. But
the beginning of each event is clearly denoted in a numerically ordinal succession. Let us
examine these events to determine exactly when Gods wrath is to commence.
The Seven Seals (6:1-17, 8:1-6)
The first four seals (6:1-8) are the familiar Four Horsemen of the Apocalypse. Although they
foretell of a conqueror, a warmonger, an economic crisis, and widespread death wiping out
one fourth of humanity, they are not noted as associated with Gods wrath. Rather they
appear to be foreshadowing the foolishness of man.
The fifth seal (6:9-11) sees martyrs pleading for God to bring judgment on the wicked. Rather
than Gods wrath falling at this point, they are given white robes and told to rest yet for a little
season until all fellow martyrs are likewise slain. Hence, we conclude that as long as martyrs
are being slain, Gods wrath is restrained.
Understanding the sixth seal (6:12-17) is quite complex, so it will be addressed separately
under the heading, The Sixth Seal below. Contrary to popular belief, the wrath of God does
19 1Co 15:51-52 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, in a moment
20 John 6:40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have
everlasting life: and I will raise him up at the last day.

not begin here.

Chapter 7 is a parenthetical break from the narrative which mentions the sealing of the
144,000 remnant of Israel (7:1-8) and the great multitude in white robes (7:9-17).
The seventh seal (8:1-6) reveals seven angels preparing to sound the seven trumpets.
Although we see fire cast to the earth, voices, thunderings, lightnings, and an earthquake, the
wrath of God is not mentioned here.
The Seven Trumpets (8:7-9:21, 11:14-19)
The first four trumpets (8:7-12) are quite severe. All green grass is burned up and one-third of
the following are afflicted or destroyed: trees, seas, sea life, ships, rivers, fountains of waters,
the sun, the moon, the stars, day, and night. Yet, Gods wrath is not mentioned. In fact, we
are soon told at the seventh trumpet that the time has come to destroy them which destroy
the earth (11:19), so perhaps these plagues are human- or demon-induced calamities.
The fifth trumpet (9:1-12), also known as the first woe, tells us of the locusts inspired by the
the angel of the bottomless pit (named Abaddon or Apollyon) but not by Gods wrath.
The sixth trumpet (9:13-21), also known as the second woe, tells us that four angels are
loosed to lead an army of 200 million horsemen to slay one-third of the remainder of mankind.
Remember that one-fourth of mankind has already been slain at the fourth seal (6:8), so
earths population has now been halved (three-fourths times two-thirds). It is not at all clear
that these are heavenly angels. They may be demonic. In fact, rather than being sent by
God, they are simply loosed and appear to go forth of their own volition much like the
demonic locusts of the fifth trumpet. They kill by fire, smoke, and brimstone, having tails like
unto serpents, indicating an origin that is perhaps more hellish than heavenly. Regardless of
their origin, Gods wrath is not declared here.
Next, we read another parenthetical break from the woes covering events that would not be
considered woeful, but provide necessary details. The three woes are so called because
they warn of worldwide pain and death. This milder parenthesis covers the seven thunders
(10:1-7), the eating of the little book (10:8-11), the measuring of the Temple (11:1-2), and the
ministry of the two witnesses (11:3-13).
The seventh trumpet (11:14-19), also known as the third woe, has already been expounded
above. Here we clearly hear the testimony of the twenty-four elders that thy [Gods] wrath is
come (11:18). This is the first clear indication that God is (present tense) unleashing his
wrath.
Next, we see another parenthetical break from the chronological sequence that spans over
three chapters. At 11:19, the temple in heaven is opened. It is again seen open in 15:5.
Does God close the temple and re-open it? No. Rather, verses 12:1 to 15:4 are a
parenthetical flashback or backdrop to fill in details necessary for understanding the full
context of the end time events. These verses cover the sun-clothed woman (12:1-17), the
two beasts (13:1-18), the redemption of the remnant of Israel (14:1-5), the three angelic
warnings (14:6-13), the harvest of the earth (14:14-20), and the preparations for the pouring
out of the seven last plagues (15:1-4). The chronological sequence of the 21 events is not

broken.
The Seven Vials of Wrath (15:6-16:21)
We pick up the chronological narrative again at 15:5 and continue with the pouring out of the
seven vials of wrath (15:6-16:21). Remember, the 24 elders have just declared the wrath of
God is come (11:18) moments earlier. And that Revelation 11:15-19 harmonizes with 15:116:21. For example, the aforementioned temple is seen opened in heaven is seen in both
11:19 and 15:5; the four aspects of voices, thunders, lightnings; and an earthquake are
witnessed in 11:19 and 16:18; and the great hail is beheld in 11:19 and 16:21. Thus it is no
surprise that we immediately see the seven angels with seven golden vials full of the wrath of
God (15:7). Here again, Gods wrath is clearly in view. The seven angels are given one
single collective command to pour our the vials, so we can infer that they are all poured out in
rapid sequence, even on this one final day of the wrath of God. Any hesitation on the part of
any one angel to immediately obey the command would be unthinkable.
We also see here the single-day event usually referred to as the Battle of Armageddon
(15:16). We know it is concluded in one day because 15:14 literally calls it the battle of that
great day of God Almighty. Thus, the three unclean spirits have been at work for some time
toward the end of gathering the kings of the earth to battle as seen in the parenthetical 15:1314. Only upon the outpouring of the sixth vial (16:12) is the gathering to battle finalized.
We also see that Babylon is given the cup of the wine of the fierceness of his wrath (16:19).
We are later told that Babylon is destroyed in one hour (18:10, 17, 19), so again we see a
major prophecy fulfilled within this same singular day, known as the Day of the Lord.
The Sixth Seal (6:12-17)
We abbreviated the sixth seal (6:12-17) above because a complex explanation is required.
This event is puzzling to many because it appears to correlate with the final vial of wrath
(16:17-21) as both mention a great earthquake moving every island and mountain out of
place:
12 And I beheld when he had opened the sixth seal, and, lo, there was a great
earthquake; and the sun became black as sackcloth of hair, and the moon became as
blood; 13 And the stars of heaven fell unto the earth, even as a fig tree casteth her
untimely figs, when she is shaken of a mighty wind. 14 And the heaven departed as a
scroll when it is rolled together; and every mountain and island were moved out of their
places. 15 And the kings of the earth, and the great men, and the rich men, and the
chief captains, and the mighty men, and every bondman, and every free man, hid
themselves in the dens and in the rocks of the mountains; 16 And said to the
mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the
throne, and from the wrath of the Lamb: 17 For the great day of his wrath is come; and
who shall be able to stand?
Here men hide themselves in the mountains and declare that the great day of [the Lambs]
wrath is come (6:17), however we should remember that these are lost men who are
presuming Gods wrath has come, not to be confused with an infallible declaration from
heaven as we later hear from the 24 elders at the seventh trumpet that thy [Gods] wrath is

come (11:18). These men believe it is the Day of the Lord because the signs include the
celestial signs (sun, moon, and stars) associated with that day. They are familiar with clear
passages associating such signs with the day of the Lord such as Isaiah 2:19, 13:9-10, 24:23,
Ezekiel 32:7-8, Joel 2:10-11, Haggai 2:6, Matthew 24:29-30, Mark 13:24-26, Luke 21:25-28.
They fear and seek to hide from the face of him that sitteth on the throne, however it is not
declared in the passage that Jesus has actually appeared. This is not yet the Second
Coming, as some (including these men) have supposed.
Perhaps we should see the celestial signs of the sixth seal as merciful pleadings of the Lord.
A temporary blackening of the sun, blood-red moon, or starless sky is not going to kill anyone.
Such signs, however, would likely perplex scientists and cause many to repent. Mere solar
and lunar eclipses signs do not strike such terror into humans, even to the point of men's
hearts failing them for fear (Luke 21:26), and can safely be eliminated from discussion of this
sign. Moreover, mere eclipses do not cause stars to vanish as seen in Joel 2:10.
We soon see that these signs are only temporary and are to be repeated with greater severity
on later occasions. At the later third trumpet, a star called Wormwood falls from heaven
(8:10-11). The sun, moon and stars evidently reappear because they are again smitten at the
fourth trumpet (8:12). And at the fifth trumpet, we see another star fall from heaven and the
sun again darkened (9:1-2). Then, within the seventh trumpet with the fourth vial, the sun is
afflicted and scorches men with great heat (16:8-9).
Moreover, the mountains and islands are merely moved out of their places (6:14) at the sixth
seal and men can still find and enter the mountains and pray to them. At the seventh vial, the
great earthquake (16:18) is so severe that every island flees away and the mountains cannot
be found (16:20).
Also, there is a minimum time period of five months separating the breaking of the sixth seal
and sounding of the seventh trumpet as the locust plague of the fifth trumpet (9:5, 10) lasts
this long. Thus, the two events beginning months apart cannot be the same event.
But are there any verses which indicate celestial warnings before the final day of the Lord or
when that day has not yet come, but is near? Yes. Joel 3:14-15 tells us, Multitudes,
multitudes in the valley of decision: for the day of the LORD is near in the valley of decision.
The sun and the moon shall be darkened, and the stars shall withdraw their shining. And, in
reference to Joel, Acts 2:19-21 tells us, And I will show wonders in heaven above, and signs
in the earth beneath; blood, and fire, and vapor of smoke: The sun shall be turned into
darkness, and the moon into blood, before that great and notable day of the Lord come: And
it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.
Thus, we conclude that the sixth seal is definitely a stern wake-up call to man embodying a
worldwide earthquake and celestial signs that many mistakenly believe to be the advent of
Gods wrath. Yet, his wrath is restrained at this point, but rather is poured out at the seventh
trumpet as declared by Gods 24 elders.

THE TWO WITNESSES - RAISED OR RESURRECTED?

Revelation 11:3-14 tells us of two Godly witnesses who prophesy for 1260 days, after which
they are martyred. Their bodies are never buried, but lie in the street in Jerusalem as the
centerpiece of a worldly celebration. After three and a half days, God raises them upon their
feet and they ascend up to heaven in a cloud. Within the same hour of this ascension, a
great earthquake destroys one-tenth of Jerusalem, killing 7000 men, the remnant glorifying
God.
We need to examine this miraculous event. Is it a mere raising of the dead, such as that of
Lazarus who later died? Or, is it a resurrection of the dead, the witnesses never to die again?
If this is a resurrection, could this event be a small focus of the Resurrection-Rapture?
Two Witnesses Raised?
There are nine accounts in Scripture of people who were raised miraculously from the dead
bodily and yet not glorified as in a resurrection. 21 We reason that they did not put on
immortality when they were raised. Citing the most famous such example, Lazarus was
raised from the dead, but must have died later because we do not see him alive with us today.
There is not even any account in first or second century church letters that he lived to an
oddly advanced age, whether youthful or elderly in appearance. Neither do any of the nine
accounts mention any ascent into heaven in a cloud. We can only conclude that these nine
cases later resulted in natural deaths.
Two Witnesses Resurrected?
Since we have seen that all saints are raised on the last day at the last trumpet and gathered
into clouds, we need to explore whether this passage may be speaking of the ResurrectionRapture. Even though these are indeed mighty servants of God, are they deemed worthy to
be resurrected separately? Or are they, along with all the saints, changed at the
Resurrection-Rapture?
The two witnesses prophesy 1260 days, so it is quite possible that they begin their testimony
before the sixth trumpet sounds. In fact, they are able to turn waters to blood, 22 suggesting a
role as early as the second trumpet.23 It appears as though the entire 1263.5-day story of the
two witnesses is parenthetical. As noted earlier under The Seven Trumpets, the narrative of
the sixth trumpet (second woe) seems to be completed by Revelation 9:13-21, the obvious
woe being 200 million [demonic] horsemen who reduce world population by one-third. It could
be argued, however, the final woeful event of the sixth trumpet may be the Jerusalem
earthquake.24 We break into a parenthesis from 10:1 to 11:2 which speaks of the seven
thunders, the eating of the little book, and the measuring of the temple. These passages
would not normally be considered as warnings of woeful events. Likewise, the raising of the
21 1 Kings 17:17-24; 2 Kings 4:32-37, 13:21; Matt 27:52-53; Mark 5:21-43; Luke 7:11-17; John 11:1-44; Acts 9:36-42,
20:9-12.
22 Rev 11:6 These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to
turn them to blood, and to smite the earth with all plagues, as often as they will.
23 Rev 8:8 And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the
third part of the sea became blood;
24 Rev 11:13 And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were
slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.

two witnesses is not a woeful event which brings death or pain; rather it is an act of the Spirit
of life from God.25
Hence, the two witnesses narrative as parenthetical has high merit. If parenthetical, then the
two witnesses are not strictly bound to testify within the sixth trumpet. Thus, their raising
could easily occur alongside millions of other sleeping in Christ at the seventh and last
trumpet at the last day. In fact, we would expect the Two to be raised on the last day, even as
Jesus clearly declared that every one which seeth the Son, and believeth on him, may have
everlasting life: and I will raise him up at the last day (John 6:40). If the two witnesses are
slain at the end of the second woe, then it would make sense that the third woe (seventh
trumpet) which cometh quickly26 thereafter could easily be a mere 3.5 days later at the
Resurrection-Rapture heralded by the last trumpet. Also, since the world is now at peace
after the war (Rev 11:7) against Gods witnesses, the temporarily victorious proclaim,
Peace and safety. Then, sudden destruction cometh upon them in the very context of the
Day of the Lord (1 Thes 5:2-3).
Still, the actual glorification, or resurrection, must occur at the first resurrection, and therefore
may be up to 24 hours later,
MOSES, ENOCH, AND ELIJAH
Moses was personally and privately buried by God (Deut 34:6), the focus of a dispute with the
Devil over his body (Jude 9). Perhaps Enoch and Elijah received similar burials and their
bodies have been returned to the dust as Ecc 3:20 and 12:7 suggest, and not raptured.
Enoch never ascended into the sky, but was merely translated and his body/grave was not
found (Heb 11:5), Elijah was taken by a whirlwind (storm) into heaven (the sky) (2 Kings
2:11), and despite a three-day search by fifty servants, his body/grave was never found (2
Kings 2:17). Of certainty, Enoch and Elijah's souls descended into Paradise in the lower parts
of the Earth which was then its location. Their bodies are not yet glorified.
1 THESSALONIANS 4:13-5:11 PARAPHRASES MATTHEW 24:29-31
The primary text speaking of the Resurrection-Rapture is 1 Thessalonians 4:13-5:11. Here
we learn that Paul wishes to enlighten, comfort and edify his readers (4:13, 18, 5:11)
concerning the events of the future day of the Lord (5:2) or the coming of the Lord (4:15).
He identifies the dead in Christ (4:16) as them which are asleep (4:13, 15) or those who
sleep in Jesus (4:14) who shall rise first (4:16) and who God will bring with him (4:14).
He identifies the saints who are still living on this day as we which are alive and remain
(4:15, 17) who then shall be caught up together with [the dead in Christ] in the clouds to meet
the Lord in the air (4:17). The living saints shall not prevent (4:15), or precede, the dead.
4:13 But I would not have you to be ignorant, brethren, concerning them which are
asleep, that ye sorrow not, even as others which have no hope. 14 For if we believe
that Jesus died and rose again, even so them also which sleep in Jesus will God bring
25 Rev 11:11 And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet;
and great fear fell upon them which saw them.
26 Rev 11:14 The second woe is past; and, behold, the third woe cometh quickly.

with him. 15 For this we say unto you by the word of the Lord, that we which are alive
and remain unto the coming of the Lord shall not prevent them which are asleep. 16
For the Lord himself shall descend from heaven with a shout, with the voice of the
archangel, and with the trump of God: and the dead in Christ shall rise first: 17 Then
we which are alive and remain shall be caught up together with them in the clouds to
meet the Lord in the air: and so shall we ever be with the Lord. 18 Wherefore comfort
one another with these words. 5:1 But of the times and the seasons, brethren, ye have
no need that I write unto you. 2 For yourselves know perfectly that the day of the Lord
so cometh as a thief in the night. 3 For when they shall say, Peace and safety; then
sudden destruction cometh upon them, as travail upon a woman with child; and they
shall not escape. 4 But ye, brethren, are not in darkness, that that day should overtake
you as a thief. 5 Ye are all the children of light, and the children of the day: we are not
of the night, nor of darkness. 6 Therefore let us not sleep, as do others; but let us
watch and be sober. 7 For they that sleep sleep in the night; and they that be drunken
are drunken in the night. 8 But let us, who are of the day, be sober, putting on the
breastplate of faith and love; and for a helmet, the hope of salvation. 9 For God hath
not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, 10 Who
died for us, that, whether we wake or sleep, we should live together with him. 11
Wherefore comfort yourselves together, and edify one another, even as also ye do.
It should first be noted that the very obvious has been spoken by Paul, Because of the
chapter break between 1 Thes 4 and 5, and the pervasive influence of movies and paperback
books, I believe that many have missed this. Yet, there is simply no valid reason to conclude
that Paul speaks of one day in 1 Thes 4, then suddenly begins to speak of an entirely different
day (supposedly up to seven years later) in chapter 5. Paul shifts his focus to the timing of
the day being discussed, not to another day entirely, but of the one he has been writing about.
However, this is the unique catching up passage that actually describes the Rapture, leading
many to make such a spurious conclusion based on their presuppositions, and nothing else.
Paul was directly referring to the following words of Jesus in the Olivet Discourse as he wrote
and he tells us so (For this we say unto you by the word of the Lord .., 1 Thes 4:15, with no
comparable Old Testament reference). Very importantly, this passage pinpoints in time the
catching-up as undeniably post-tribulation:
29 Immediately after the tribulation of those days shall the sun be darkened, and the
moon shall not give her light, and the stars shall fall from heaven, and the powers of
the heavens shall be shaken: 30 and then shall appear the sign of the Son of man in
heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of
man coming in the clouds of heaven with power and great glory. 31 And he shall send
his angels with a great sound of a trumpet, and they shall gather together his elect from
the four winds, from one end of heaven to the other. (Matt 24:29-31; cp. Mark 13:2427)
As italicized above, we clearly see Paul was paraphrasing Jesus in that both passages teach
the coming (1 Thes 4:15, Matt 24:30) of the Lord in the clouds (1 Thes 4:17, Matt 24:30) of
heaven (1 Thes 4:16, Matt 24:30) with the archangel/angels (1 Thes 4:16, Matt 24:31) and a
trumpet blast (1 Thes 4:16, Matt 24:31) to gather together or catch up together (1 Thes 4:17,
Matt 24:31) his elect. Paul focused on the elect which are alive and remain (1 Thes

4:15,17), whereas Jesus spoke in a broader sense of his elect (Matt 24:31). Both Jesus and
Paul spoke of only one gathering of the elect.
AS A THIEF IN THE NIGHT
As seen above, Paul also likens the coming day of the Lord to as a thief in the night (1 Thes
5:2) which shall overtake unbelievers who are of the night (5:5) and foolishly sleep (5:6-7)
and are drunken (5:7) in darkness (5:4-5), believing themselves to be in peace and safety
(5:3). The believing brethren (4:13, 5:1,4), however, are characterized as the children of
light and the children of the day (5:5, 8) who are encouraged to watch (5:6) and be sober
(5:6,8) and shall not be overtaken by the day as a thief (5:4), but are appointed to obtain
salvation by our Lord Jesus Christ and not the wrath of God (5:9).
This same idea of the day of the Lord coming as a thief is also mentioned by Peter:
But the day of the Lord will come as a thief in the night; in the which the heavens shall
pass away with a great noise, and the elements shall melt with fervent heat, the earth
also and the works that are therein shall be burned up. (2 Peter 3:10)
The analogy appears to have originated in the words of Jesus:
Watch therefore: for ye know not what hour your Lord doth come. But know this, that if
the goodman of the house had known in what watch the thief would come, he would
have watched, and would not have suffered his house to be broken up. Therefore be
ye also ready: for in such an hour as ye think not the Son of man cometh. (Matt 24:4244)
And this know, that if the goodman of the house had known what hour the thief would
come, he would have watched, and not have suffered his house to be broken through.
(Luke 12:39)
Jesus reiterates this warning twice in Revelation:
Remember therefore how thou hast received and heard, and hold fast, and repent. If
therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know
what hour I will come upon thee. (Rev 3:3)
Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest
he walk naked, and they see his shame. (Rev 16:15)
From these verses, we can glean the following:
1. The time context of the Thief is the Day of the Lord, not some previous day. 27
2. The unfaithful are unaware, not watching, and are overtaken as by a thief. 28
27 1Thes 5:2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. 2 Peter 3:10 But
the day of the Lord will come as a thief in the night.
28 1Thes 5:3 For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a
woman with child; and they shall not escape. Rev 3:3 If therefore thou shalt not watch, I will come on thee as a thief

3. The watchful brethren may be overtaken, but not as by a thief. 29

In Revelation 16:15, the Lord announces, Behold, I come as a thief on the Day of the Lord
between the sixth and seventh vials of wrath as though to pinpoint the deadline event in time.
It should be abundantly clear that references to the thief cannot be attributed to any alleged
pre-tribulation Rapture. The thief comes on the post-tribulation Day of the Lord. Thus any
analogy to a secret unexpected pre-trib rapture is out of context and ignorant of the truth.
1 CORINTHIANS 15:51-58
Another passage which sheds light on the rapture is in 1 Corinthians 15. Again, the dead in
Christ are said to be those who sleep (51). The dead are raised (52) and along with the
living, are changed (51, 52). Both the living and the sleeping saints thus pass from a state
of corruption to incorruption and from mortality to immortality (52-54). This idea of corruption
to incorruption is also seen earlier in the immediate context of this passage: So also is the
resurrection of the dead. It is sown in corruption; it is raised in incorruption (42). The gift of
the victory of our Lord Jesus Christ swallows and triumphs over death, its sting (sin, the
strength of which is the law), and the grave (54-57).
51 Behold, I show you a mystery; We shall not all sleep, but we shall all be changed,
52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall
sound, and the dead shall be raised incorruptible, and we shall be changed. 53 For
this corruptible must put on incorruption, and this mortal must put on immortality. 54
So when this corruptible shall have put on incorruption, and this mortal shall have put
on immortality, then shall be brought to pass the saying that is written, Death is
swallowed up in victory. 55 O death, where is thy sting? O grave, where is thy victory?
56 The sting of death is sin; and the strength of sin is the law. 57 But thanks be to
God, which giveth us the victory through our Lord Jesus Christ.
A CLOSER LOOK AT THE SEVENTH AND LAST TRUMP
As noted earlier, both of these events, the raising of the dead and living and their subsequent
change, occur in the same day of time, in a moment, in the twinkling of an eye, at the last
trump (1 Corinthians 15:52). Since we have already seen that the raising of the dead and
rapture occur on the Day of the Lord, we see that this last trump is the same as the trump
of God mentioned in 1 Thessalonians 4:16 when the dead in Christ shall rise. 30
The trump of God of 1 Thessalonians 4:16 is not necessarily sounded by God himself. It
could be sounded by an angel as is the seventh trumpet of Revelation and that God merely
descends when the angel sounds.

29 1Thes 5:4 But ye, brethren, are not in darkness, that that day should overtake you as a thief.
30 1 Thes 4:16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the
trump of God: and the dead in Christ shall rise first:

Here is the text relative to the seventh trumpet of Revelation 11:

14 The second woe is past; and, behold, the third woe cometh quickly. 15 And the
seventh angel sounded; and there were great voices in heaven, saying, The kingdoms
of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign
forever and ever. 16 And the four and twenty elders, which sat before God on their
seats, fell upon their faces, and worshiped God, 17 saying, We give thee thanks, O
Lord God Almighty, which art, and wast, and art to come; because thou hast taken to
thee thy great power, and hast reigned. 18 And the nations were angry, and thy wrath
is come, and the time of the dead, that they should be judged, and that thou shouldest
give reward unto thy servants the prophets, and to the saints, and them that fear thy
name, small and great; and shouldest destroy them which destroy the earth. 19 And
the temple of God was opened in heaven, and there was seen in his temple the ark of
his testament: and there were lightnings, and voices, and thunderings, and an
earthquake, and great hail.
So, the events of the seventh trumpet can be summarized as:
1. God replaces the temporal worldly kingdoms with his own eternal kingdom and
assumes reign with power, angering the nations (15, 17-18)
2. Gods wrath is come (18)
3. The dead are judged (18)
4. The faithful are rewarded (18)
5. Those who destroy the earth are destroyed (19)
6. The heavenly temple is opened, revealing the ark of Gods testament (19)
7. Lightnings, voices, thunderings, an earthquake, great hail (19)
Another supportive clue that indicates the last trump is the seventh is that God is likely to
descend (1 Thessalonians 4:16) to earth when he establishes his kingdom here and begins to
reign. Another is that Gods wrath is finally unleashed on the wicked.
SAINTS ARE APPOINTED TO TRIBULATION
Contrary to popular teaching, tribulation is one of the things that Christians are to expect in
this life as a tool of God to produce patience and other fruits in the heart of the believer. If
tribulation benefits believers, then great tribulation should benefit them even greater! Strongs
#2347 thlipsis is used 45 times in the New Testament, usually translated as tribulation or
affliction. The idea is that of persecution by unbelievers, not the wrath of God.
Here are some examples of the use of thlipsis (in italics):
Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of
all nations for my name's sake. (Matt 24:9)
For then shall be great tribulation, such as was not since the beginning of the world to
this time, no, nor ever shall be. (Matt 24:21, cp. Mark 13:19)

Immediately after the tribulation of those days shall the sun be darkened, and the moon
shall not give her light, and the stars shall fall from heaven, and the powers of the
heavens shall be shaken: (Matt 24:29, similar to Mark 13:24)
These things I have spoken unto you, that in me ye might have peace. In the world ye
shall have tribulation: but be of good cheer; I have overcome the world. (John 16:33)
We must through much tribulation enter into the kingdom of God. (Acts 14:22)
And not only so, but we glory in tribulations also: knowing that tribulation worketh
patience; and patience, experience; and experience, hope: and hope maketh not
ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost
which is given unto us. (Rom 5:3-5)
Rejoicing in hope; patient in tribulation; continuing instant in prayer; (Rom 12:12)
Who comforteth us in all our tribulation, that we may be able to comfort them which are
in any trouble, by the comfort wherewith we ourselves are comforted of God. For as
the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.
(2 Cor 1:4-5)
For our light affliction, which is but for a moment, worketh for us a far more exceeding
and eternal weight of glory; (2 Cor 4:17)
How that in a great trial of affliction the abundance of their joy and their deep poverty
abounded unto the riches of their liberality. (2 Cor 8:2)
That no man should be moved by these afflictions: for yourselves know that we are
appointed thereunto. (1 Thes 3:3)
These are they which came out of great tribulation, and have washed their robes, and
made them white in the blood of the Lamb. (Rev 7:14)
WHEN DO THE SAINTS RECEIVE REST?
Contrary to popular teaching, the troubled saints do not receive their rest seven years before
the Day of the Lord. 2 Thes 1:7 clearly teaches that our rest comes only when Jesus is
revealed from heaven. And lest one claim this is 7 years before the Day of the Lord, this is
on the Day of the Lords vengeance.
6 Seeing it is a righteous thing with God to recompense tribulation to them that trouble
you; 7 and to you who are troubled rest with us, when the Lord Jesus shall be
revealed from heaven with his mighty angels, 8 in flaming fire taking vengeance on
them that know not God, and that obey not the gospel of our Lord Jesus Christ:

PARABLES OF JESUS TEACH A POST-TRIBULATION END OF THE WORLD

There are two parables of Jesus, told only in Matthew 13, which clearly teach a single
separating event of the wicked severed from the just. In both parables, the wicked are
gathered first (not the opposite as is commonly taught today), leaving the righteous to remain
for Gods purposes. The term the end of the world is used in both passages, exactly as it
reads in other passages, such as the disciples question, Tell us, when shall these things be?
and what shall be the sign of thy coming, and of the end of the world? (Matt 24:3), and in
Jesus promise, I am with you alway, even unto the end of the world (Matt 28:20).
It should be stressed that, of the approximately 30 parables that Jesus told, only four were
interpreted by him, including these two. The other two were the Sower (Matt 13:1-23, Mark
4:1-20, Luke 8:4-15) and the Fig Tree (Matt 24:32-36, Mark 13:28-32, Luke 21:29-33). Thus,
there is no room for human interpretation regarding these passages. Jesus spells out exactly
what they mean.
Parable of the Wheat and Tares (Matthew 13:24-30, 36-43)
In the first parable, a sowers wheat field is found to also contain tares (weeds), the work of an
enemy. Eager to pull the tares, the workers are instructed to let them grow together with the
wheat until the harvest, at which time they are to bundle the tares first and burn them, then
store the remaining wheat into the barn.
24 Another parable put he forth unto them, saying, The kingdom of heaven is likened
unto a man which sowed good seed in his field: 25 but while men slept, his enemy
came and sowed tares among the wheat, and went his way. 26 But when the blade
was sprung up, and brought forth fruit, then appeared the tares also. 27 So the
servants of the householder came and said unto him, Sir, didst not thou sow good seed
in thy field? from whence then hath it tares? 28 He said unto them, An enemy hath
done this. The servants said unto him, Wilt thou then that we go and gather them up?
29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with
them. 30 Let both grow together until the harvest: and in the time of harvest I will say to
the reapers, Gather ye together first the tares, and bind them in bundles to burn them:
but gather the wheat into my barn.
Soon afterward, Jesus explains the parable. The harvest is identified as the end of the
world (a single event) when the children of the wicked one are first gathered by the
angels for a furnace of fire, leaving the righteous children of the kingdom to shine forth as
the sun.
36 his disciples came unto him, saying, Declare unto us the parable of the tares of
the field. 37 He answered and said unto them, He that soweth the good seed is the
Son of man; 38 the field is the world; the good seed are the children of the kingdom;
but the tares are the children of the wicked one; 39 the enemy that sowed them is the
devil; the harvest is the end of the world; and the reapers are the angels. 40 As
therefore the tares are gathered and burned in the fire; so shall it be in the end of this
world. 41 The Son of man shall send forth his angels, and they shall gather out of his
kingdom all things that offend, and them which do iniquity; 42 and shall cast them into
a furnace of fire: there shall be wailing and gnashing of teeth. 43 Then shall the

righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear,
let him hear.
Frankly, I cannot see how I was ever so deceived as into believing the opposite is true.
Parable of the Net (Matthew 13:47-50)
As with the single harvest, there is a single casting of the net which is then sat onshore.
Notice that the wicked are severed from the just, not the just from the wicked as is commonly
taught today. In one single sitting at the end of the world, the good are gathered and the
bad are cast away.
47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and
gathered of every kind: 48 which, when it was full, they drew to shore, and sat down,
and gathered the good into vessels, but cast the bad away. 49 So shall it be at the end
of the world: the angels shall come forth, and sever the wicked from among the just, 50
and shall cast them into the furnace of fire: there shall be wailing and gnashing of
teeth.
Again, Jesus' interpreted parables should make things crystal clear as to the order of events.
TWO WORLDS: ONE ENDING; ONE ETERNAL
When studying the meaning of the end of the world (often translated as the end of this
age), we need to understand that Scripture tells us there are two worlds (two ages). The
present world in which we now live is evil and temporal, the age to come is righteous and
eternal.
it shall not be forgiven him, neither in this world, neither in the world to come. (Matt
12:32)
Who shall not receive manifold more in this present time, and in the world to come life
everlasting. (Luke 18:30)
In whom the god of this world hath blinded the minds of them which believe not, (2
Cor 4:4)
Who gave himself for our sins, that he might deliver us from this present evil world,
according to the will of God and our Father: (Gal 1:4)
For Demas hath forsaken me, having loved this present world (2 Tim 4:10)
These verses are not speaking of this present age as being the church age as is commonly
taught. In fact, the word church is translated as congregation throughout the Old
Testament as evidenced by the Septuagint. Unfortunately, this present evil age will grow
worse and worse until it ends on the Day of the Lord. This present world will not end seven
years before that Day. As seen in the following verses, the end implies the end of this
present evil age in the context of saints enduring this present tribulation until the coming of

our Lord Jesus Christ on the day of our Lord Jesus Christ.
And ye shall be hated of all men for my name's sake: but he that endureth to the end
shall be saved. (Matt 10:22, cp. Mark 13:13)
But he that shall endure unto the end, the same shall be saved. And this gospel of the
kingdom shall be preached in all the world for a witness unto all nations; and then shall
the end come. (Matt 24:13-14)
So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: who
shall also confirm you unto the end, that ye may be blameless in the day of our Lord
Jesus Christ. (1Co 1:7-8)
Then cometh the end, when he shall have delivered up the kingdom to God, even the
Father; when he shall have put down all rule and all authority and power. (1Co 15:24)
But that which ye have already hold fast till I come. And he that overcometh, and
keepeth my works unto the end, to him will I give power over the nations: (Rev 2:25-26)
ANTICHRIST IS RESTRAINED, THEN REVEALED
To reveal the actual identity of the restrainer is beyond the scope of this paper. But to
debunk two popular theories is important to understanding the Rapture, so I will attempt to
disprove them.
2 Thes 2:1-12 teaches us very important signs concerning the Antichrist, including how and
when he is revealed:
1 Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our
gathering together unto him, 2 that ye be not soon shaken in mind, or be troubled,
neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at
hand.
We first see that the context is the Second Coming upon the Day of the Lord. As we have
seen earlier, this is also the Resurrection-Rapture. The term at hand refers to the doctrine
of imminence with no specific signs to be watching for. Paul was attempting to correct this
false teaching that apparently some Thessalonians believed. This error is still widely taught
today.
3 Let no man deceive you by any means: for that day shall not come, except there
come a falling away first, and that man of sin be revealed, the son of perdition; 4 who
opposeth and exalteth himself above all that is called God, or that is worshipped; so
that he as God sitteth in the temple of God, shewing himself that he is God. 5
Remember ye not, that, when I was yet with you, I told you these things?
Here we see that the Resurrection-Rapture cannot happen until after the man of sin (a
violator of Gods Law) or son of perdition (a destroyer who himself shall be destroyed) is

clearly revealed by his blasphemous self-promotion as God. This is Antichrist. Paul had
previously discussed this subject with the Thessalonians in person.
6 And now ye know what withholdeth that he might be revealed in his time. 7 For the
mystery of iniquity doth already work: only he who now letteth will let, until he be taken
out of the way. 8 And then shall that Wicked be revealed, whom the Lord shall
consume with the spirit of his mouth, and shall destroy with the brightness of his
coming: 9 even him, whose coming is after the working of Satan with all power and
signs and lying wonders, 10 and with all deceivableness of unrighteousness in them
that perish; because they received not the love of the truth, that they might be saved.
11 And for this cause God shall send them strong delusion, that they should believe a
lie: 12 that they all might be damned who believed not the truth, but had pleasure in
unrighteousness.
What is it that which withholdeth the revelation of that Wicked (lawless) man and is
eventually taken out of the way? Paul had already discussed this with his readers, so does
not elaborate here.
Some have suggested that it is the Christian church that restrains and is then raptured,
allowing the Antichrist to be revealed. Yet, no mention of the church is made anywhere in this
context. Notwithstanding, we have already seen that the Resurrection-Rapture of the Church
on the Day of the Lord can take place only after this man of sin is revealed.
Some have suggested that the Holy Spirit is the restrainer. The Holy Spirit is entirely absent
from the context as well and is thereby a purely speculative candidate to begin with.
Notwithstanding, can the Holy Spirit really be taken out of the way from the earth? Jesus
tells us in John 14:16-17 that the Father shall give you another Comforter, that he may abide
with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth
him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
This is one of the most important provisions of the New Covenant! It is unthinkable that the
comforting Spirit which abides with and dwells within Christians forever would somehow
evade and shun the children of God who are being highly persecuted during the Tribulation,
thus breaking Gods New Covenant with believers. To the contrary, it is the indwelling Holy
Spirit who will give saints words of wisdom while on trial during those days (Matt 10:17-20,
Mark 13:11, Luke 12:11-12, 21:12-15).
THE SEVEN-DAY WARNING TO NOAH
As a former pre-tribulation rapturist, I was stirred one evening in prayer to read a specific
verse. I audibly heard the still small voice say, Genesis seven: thirteen. Upon arising and
reading the text, I was initially disappointed with what I saw as a rather mundane verse:
In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of
Noah, and Noah's wife, and the three wives of his sons with them, into the ark;
(Gen 7:13)
My initially arrogant reaction was to inform God, I already know that. I glibly parroted my
standard line to God, Eight souls entered the Ark and the door was shut, then seven days

later it began to rain; therefore the seven days inside the safety of the Ark symbolize the
seven years of tribulation, prior to which we are to be removed in the Rapture. I wondered
why God was bothering to teach me something I already knew.
But, what selfsame day is cited? Was it really seven days before the Flood began? No.
We are told two verses earlier that it was the very day that the Deluge began:
In the six hundredth year of Noah's life, in the second month, the seventeenth day of
the month, the same day were all the fountains of the great deep broken up, and the
windows of heaven were opened. (Gen 7:11)
Upon carefully studying the entire passage, we see that God first told Noah to come thou and
all thy house into the ark for [in] yet seven days, and I will cause it to rain upon the earth
(7:1, 4). Noah had seven days to load the animals. And it came to pass after seven days,
that the waters of the flood were upon the earth (7:10). We see this seventh day, chronicled
as the great 17th day of the 2nd month (7:11) when the Flood began, as the selfsame day that
the humans finally entered the Ark (7:13) and were shut in (7:16). The eight souls did not
make their final boarding of the Ark on the 10th day of the 2nd month, as millions of Christians
are currently taught.
The point is that Noah was not given a same-day warning to board the Ark. He was not
antitypically caught up without warning. In fact, he was foretold of seven days during which
he had much work to do. These were seven literal days, not seven years. Prior to the sevenday warning from God, Noah probably only knew the season was at hand for the impending
judgment, but not the exact day. Noah was left upon the earth until the last possible day (and
perhaps the last possible hour) to warn people of the coming doom. He was in no way
symbolically raptured out seven years or even seven days before absolutely necessary.
It appears as though Noah was informed of the exact day a mere seven days in advance to
stress that the most important work (the preservation of life, i.e. salvation) was to be pursued
with steadfast diligence and urgency. God knew seven final days of work were required for
the final task of loading the animals, thus Noah was apparently told of the exact day only on
the latest possible day. Could it be that we may similarly be forewarned only a matter of days
before the Second Coming? Yes or no, we are encouraged to remain watchful.
JESUS PRAYED AGAINST A PRE-RESURRECTION-DAY RAPTURE
Jesus did not teach a pre-tribulation rapture, mid-tribulation rapture, or any version other than
the Rapture-Resurrection. We have already seen this in the Parables and Olivet Discourse.
In fact, Jesus clearly prayed that believers (both concurrent and future) would remain in the
world, yet miraculously be kept from evil. Obviously, the Father favored the Sons prayer:
I have given them thy word; and the world hath hated them, because they are not of
the world, even as I am not of the world. I pray not that thou shouldest take them out
of the world, but that thou shouldest keep them from the evil. They are not of the
world, even as I am not of the world. Neither pray I for these alone, but for them also
which shall believe on me through their word; (John 17:14-16, 20)

Why are millions of churchgoers praying against the will of Jesus? Could we be living in the
midst of the foretold great apostasy?
To be fair and honest, I must say here that the subject of Jesus' prayer here is not necessarily
the Rapture. He could just as easily be speaking of saints who may wish to remove
themselves from the world (and evangelical duties) by secluding themselves into some sort of
monastery or similar separation, for example.
But, the overall prayer is either violated by a believer's Rapture timing or it is not. Saints are
taken out of the world daily by simple death, but the bigger idea here is that in no way, shape,
or form are we to be removed from the world in any other way.. And knowing that his prayer
means saints are to remain in the world, he prays that they will be kept from the evil at work
therein.
There are two, and only two, possible scenarios:
1. God keeps us from the evil by taking us out of the world.
2. God keeps us from the evil by NOT taking us out of the world.
Scenario 1 completely ignores Jesus' prayer. Scenario 2 completely agrees with Jesus'
prayer. Why on Earth would any born-again Christian agree with Scenario 1 and reject
Scenario 2? It boggles the mind, but millions do.
Here we see the idea that Jesus clearly prays against the popular notion regarding the elect
that the Father should take them out of the world (v 15). Jesus specifically prays that
believers be protected from evil in such a way that does not require their physical removal.
And yet, Paul teaches that we which are alive and remain [on earth] shall be caught up
together with [the dead in Christ] in the clouds (1 Thes 4:17). Is this a contradiction? For the
pre-tribber, this is indeed a big contradiction! But, for the post-tribber, there is no contradiction
whatsoever. Why not? Because, as of the seventh and last trumpet, the world has ceased
to exist. And the seventh angel sounded; and there were great voices in heaven, saying,
The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he
shall reign for ever and ever (Rev 11:15). Thus, saints are to be taken from the earth, but not
from the world (i.e. the world system of political kingdoms and nations). Saints are physically
removed at the earliest possible moment which does not reject Jesus prayer.
Some suggest that perhaps the reason Jesus prayed thusly was to prevent a mass rapturestyle translation of believers when filled with the Holy Spirit at Pentecost. This is not a bad
theory, but we still must discern that the Fathers answer to Jesus prayer was certainly not
along the compromising line of, Son, I can only meet you half-way on that one: Whereas I
may not remove them now, I fully intend to indeed take millions of saints from the world in
what shall become known as the pre-tribulation rapture. Certainly, the Father answers the
prayer of John 17 (arguably the most important prayer in the Bible) with an absolute and
unreserved, Amen!
Pre-trib commentary on John 17:15 tends to pass over the phrase, I pray not that thou
shouldest take them out of the world, selectively focusing on the words keep and from in
the second half of the verse in sometimes a whole chapter of attempts to prove that this

word combination could conceivably mean that Jesus is in fact praying that believers be
physically removed from the world. The net effect (although they dare not spell it out) is to
reverse and completely nullify Jesus prayer to re-read, I pray not that thou shouldest take
them out of the world, but that thou shouldest take them out of the world. Is it possible to
tread on thinner ice than to modify Jesus words in such a frivolous manner?
The pre-trib theory (and indeed any theory whereby believers are taken from the world before
the last trumpet) is thoroughly eliminated as even a remote possibility by Jesus prayer. If this
seems like merely a post-trib interpretation, let the reader refer to the aforementioned
parables of the Wheat/Tares and the Net, which Jesus succinctly interprets for us. The true
horror of any pre-resurrection-day rapture theory is that it must first demote Jesus to an
ineffectual man of prayer (at best) or suggest he is a false christ or false prophet (at worst).
There is neither any reason nor even a hint of a promise that we should collectively be
removed from this present world before it ends because it would be totally unnecessary. We
are already not of the world. Jesus, praying from a timeless perspective, knew that a final
few years of persecution (that no mans flesh desires) would be an imperceptibly small time
span in eternity. And yet, such a small time span would allow millions of saints to glorify God
while seeing His mighty hand keep and protect them from the most vile of evil. Moreover,
such a time of affliction will earn many the rewards of martyrdom. It is the eternal purpose
and will of God that we should embrace in the Spirit, not resist in the flesh.
OBJECTION 1 -THE YET UNKNOWN DAY AND HOUR
One objection to the post-tribulation view is that Jesus declared that the day and hour of the
Second Coming was known only to the Father. As the Son in the first century, even Jesus did
not know. The context is the watchfulness of the saints vs. the folly of the unwatchful.
And he shall send his angels with a great sound of a trumpet, and they shall gather
together his elect from the four winds, from one end of heaven to the other Heaven
and earth shall pass away, but my words shall not pass away. But of that day and hour
knoweth no man, no, not the angels of heaven, but my Father only. (Matt 24:31, 3536)
Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.
The lord of that servant shall come in a day when he looketh not for him, and in an
hour that he is not aware of. (Matt 24:44, 50)
Watch therefore, for ye know neither the day nor the hour wherein the Son of man
cometh. (Matt 25:13)
But of that day and that hour knoweth no man, no, not the angels which are in heaven,
neither the Son, but the Father. Take ye heed, watch and pray: for ye know not when
the time is. (Mark 13:32-33)
Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.
The lord of that servant will come in a day when he looketh not for him, and at an hour
when he is not aware... (Luke 12:40, 46)

It is argued that any believer who is faithfully watching for the signs would be able to pinpoint
the day by simply counting periods of 1260 days (Rev 11:3, 12:6), 42 months (Rev 11:2,
13:5), 1290 days (Dan 12:11), 1335 days (Dan 12:12), 2300 days (Dan 8:14), and a time,
times, and a half (Dan 7:25, 12:7; Rev 12:14). Thus, it is argued that the unknown day and
hour of which Jesus spoke (presumptively a pre-tribulation rapture) must not be preceded by
any visible signs or events. However, we have already seen that certain signs must occur
prior to the Second Coming when the saints are gathered.
Most decidedly, Jesus specifically noted that the unknown day and hour shall fall after the
tribulation (Matt 24:29, 36), so any notion of seeing this day and hour in any pre-tribulation
context is unmitigated error to begin with. Nonetheless, a Biblical solution to the objection is
sought.
It is often claimed that Jesus said no one can know the day or hour. Jesus never said this!
We should first note that the words knoweth and know in these passages are in the tensevoice-mood of perfect-active-indicative, hence the idea of no one has known as of the time
Jesus spoke this truth. Had Jesus intended to teach that the exact day and hour were to
forever remain a mystery, he most likely would have clarified the matter with the futureindicative ("no one shall know") or the present-subjunctive ("no one may know").
The solution to this question requires such basic Biblical understanding that this author is
surprised that many believers have missed it. Jesus clearly taught that everything that had
been revealed to him by the Father, he taught to his followers. Modern-day saints, being no
less loved than the original disciples, must of course also have this same complete revelation
of the Father in the teachings of Jesus through the diligent study of Scripture.
All things that I have heard of my Father I have made known unto you. (John 15:15)
For I have given unto them the words which thou [the Father] gavest me (John 17:8)
For I have not spoken of myself; but the Father which sent me, he gave me a
commandment, what I should say, and what I should speak. And I know that his
commandment is life everlasting: whatsoever I speak therefore, even as the Father
said unto me, so I speak. (John 12:49-50)
As my Father hath taught me, I speak these things. (John 8:28)
Thus, had the Father revealed to the Son the day and/or the hour, Jesus would have been
duty-bound to share this information with all believers. Therefore, the Father did not wish
saints of that generation to know the day nor the hour, nor even the general times or the
seasons: It is not for you to know the times or the seasons, which the Father hath put in his
own power (Acts 1:7). Why not? Had saints of any past generation known that Jesus would
return only in the 21st century, would they not have been tempted to casually neglect Jesus
admonition to be watchful? Important to all generations, the major thrust of the heed to
watchfulness involves not merely noting prophetic signs, but being mindful to avoid the pitfalls
of common sins:

And take heed to yourselves, lest at any time your hearts be overcharged with
surfeiting, and drunkenness, and cares of this life, and so that day come upon you
unawares. (Luke 21:34)
But and if that servant say in his heart, My lord delayeth his coming; and shall begin to
beat the menservants and maidens, and to eat and drink, and to be drunken; the lord
of that servant will come in a day when he looketh not for him, and at an hour when he
is not aware, and will cut him in sunder, and will appoint him his portion with the
unbelievers. (Luke 12:45-46)
But, to the final generation of the Great Tribulation, could the precise Day of the Lord be
known in advance? Could the above-mentioned time periods be intended to comfort saints
through chronological insights? Perhaps, but there may always be some doubt as to the
exact nature of the events prophesied. As postulated earlier, perhaps the death of the Two
Witnesses will signify 3.5 days (84 hours) until the Resurrection-Rapture when final trumpet
sounds. If so, we would know even the precise hour! But, this assumes that the witnesses
are humans who are to be resurrected. Some have suggested, for example, that the
witnesses are the angels Michael and Gabriel. While if human, why assume that the Two are
being raised incorruptible (1 Cor 15:52), whereas we may initially only see their bodies
raised as was that of Lazarus some time before they are actually glorified? In fact, since the
dead in Christ are raised before any of the living are raptured, and that the change occurs
later on the same day, we would thus conclude that if human, the Two Witnesses are merely
raised initiallly, before being raised incorruptible.
There seems to be a degree of uncertainty to Gods timing, perhaps even until the final hour
when we know that unbelievers shall be overtaken as though by a thief. We also know,
however, that the ever-watchful faithful are not to be overtaken as by a thief. In light of this
fact, one wonders why God would specify exact numbers of days (3.5, 1260, 1290, 1335,
2300) if not to notify the watchful of particular days to expect prophecy to be fulfilled, perhaps
even of our final deliverance on the heretofore unknown Day of the Lord.
OBJECTION 2 - THE FLESH-AND-BLOOD CITIZENS OF THE MILLENNIUM
Clearly, there are unglorified inhabitants of the earth after the Day of the Lord who were not
changed at the Resurrection-Rapture. They spawn children and die (Isa 65:20). And yet,
Scripture teaches that on the Day of the Lord, all believers are glorified and all sinners are
killed (Matthew 13:30, 3643, 4750; 24:3641; 25:3146). A popular question among
Rapture enthusiasts has been to identify who these pioneering saints are any why are they
yet alive, but unglorified. Just who are the flesh-and-blood saints who populate the
Millennium?
How Not to Solve the Question
When frustrated over Biblical difficulties, humans have a tendency to propose ad hoc out of
thin air theories to solve the apparent contradiction, and then attempt to find or interpret
verses to support our ideas. This is exactly what the pre-tribulationists have done regarding
the flesh-and-blood question. Zealous over having solved the question, they have forgotten
to provide a single verse that actually showcases a pre-trib rapture. Cult groups quote

passages that they twist according to their biases, but pre-tribbers do not even quote a verse
to begin with. The pre-trib theory was largely formulated ad hoc as an attempt to answer
questions such as this and the unknown day and hour. Yet, pre-tribbers fail to realize that
their theory not only has no verse supporting it, but actually contradicts many scriptures: not
the least of which being the prayer of John 17:15, and should immediately be abandoned in
an attitude of repentance.
Anyone can propose ad hoc solutions to the question which can be quite ridiculous if
imaginations run wild. Here is an extreme example: The prophet Jabez will build a
teleportation device and remove believers to the moon in suspended animation for seven
years. This solves the dilemma by saying that Jabez takes them out of the world, not God.
Although there is no clear Scripture supporting this idea, since it cannot quickly be disproved
by Scripture as a mere straw man, it arrogantly solves the question. Space aliens could do
the same thing, ad nauseam.
Moreover, pre-tribulationists should not claim debate victories if their post-trib opponent
admits he does not know the answer to the question. In reality, the pre-trib debater does not
know the answer either! If the post-tribber honestly has no reply, he should respond, I dont
know, but I do know the answer does not entail a pre-trib rapture because of the many
passages which disprove the pre-trib theory. Likewise, the pre-trib theorist should humbly
agree, Neither do I know, because of the passages you cite. Christianity should not be
about making the best show, but rather endeavoring to discern the Bible-based truth.
Solving the Question Biblically
Rather than proposing frustration-borne ad hoc precepts and presumptions, let us see if
Scripture itself will lead and guide us toward the answer in line with the Biblical principal of
interpretation that precept must be upon precept, precept upon precept; line upon line, line
upon line; here a little, and there a little (Isa 28:10).
When Jesus comes with the clouds, every eye shall see him, and they also which pierced
him: and all kindreds of the earth shall wail [mourn] because of him (Rev 1:7).
It was the religious yet rebellious Jews of Jesus day who pierced him (Acts 4:10, John 19:37).
Revelation 7:1-8 speaks of the sealing of the 144,000 remnant Israelites who are sealed for
physical protection from the coming plagues of the seven trumpets where the earth, sea, and
trees are afflicted. This is a supernatural physical salvation only as was that seen for the
mourners of Ezekiel 9:4-7. This physical protection is required to preserve their exact
number, even exactly 12,000 from each tribe. As the remnant of Israel, they receive the
salvation of their souls only upon seeing the Lord at his coming to Jerusalem upon the Mount
of Olives. The raising of the dead and rapture have occurred just moments earlier, soon to be
glorified and no longer able to spawn children. Thus, the 144,000 become the flesh-andblood (not glorified) saints who initially populate the Millennium and are able to produce
offspring over the following centuries.
In c.518 BC, in Zechariah 12:1, God begins to speak. In verse 10, He foretells the Crucifixion
of Jesus when he states that the inhabitants of Jerusalem ... shall look upon me whom they
have pierced. Their mourning is seen as the repentance of the remnant of Israel:

9 And it shall come to pass in that day, that I will seek to destroy all the nations that
come against Jerusalem. 10 And I will pour upon the house of David, and upon the
inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look
upon me whom they have pierced, and they shall mourn for him, as one mourneth for
his only son, and shall be in bitterness for him, as one that is in bitterness for his
firstborn. 11 In that day shall there be a great mourning in Jerusalem, as the mourning
of Hadadrimmon in the valley of Megiddon.
Notice that there is no Scripture implying that the 144,000 will evangelize the world as is
commonly taught. Only after they are redeemed from the earth as the firstfruits unto God
and to the Lamb do we see them follow the Lamb whithersoever he goeth. 31 The purpose
of the 144,000 is to serve as an all-male choir (Rev 14:3) in the Millennium. Many Jewish
females likewise enter the Millennium unglorified. The phrase and their wives apart is used
five times to describe them (Zech 12:12-14).
We must also take careful note that the mourning of the Jews is the result of God pouring
upon them the spirit of grace and of supplications (Zech 12:10), thus signifying Gods gifts of
mercy and salvation in triumph over the wages of justice and condemnation.
Not only do the Jews mourn, but also all kindreds of the earth. Jesus mentioned this future
scene as well:
And then shall appear the sign of the Son of man in heaven: and then shall all the
tribes of the earth mourn, and they shall see the Son of man coming in the clouds of
heaven with power and great glory. (Matt 24:30)
Of course, all mourning does not lead to repentance unto God. Prisons hold millions in
mourning merely that they have been caught, yet not truly sorrowful for their sins. Yet, God
ties the concept of mourning specifically in the context of the Day of the Lord to turning unto
the Lord:
for the day of the LORD is great and very terrible; and who can abide it? Therefore
also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and
with weeping, and with mourning: and rend your heart, and not your garments, and
turn unto the LORD your God: for he is gracious and merciful, slow to anger, and of
great kindness, and repenteth him of the evil. (Joel 2:11-13)
Zechariah goes on to mention every one that is left of all the nations which came against
Jerusalem (Zec 14:16), showing that there are indeed Gentile survivors after the Day of the
Lord. However, we know these survivors do not fight in the final battle (although they could
be relatives of the soldiers) nor do they receive the mark of the beast (and thus may be
largely composed of devout Muslims who strictly adhere to Leviticus 19:28).
The word then (Strongs #5119) is used in Matt 24:29-31, Mark 13:24-27, and Luke 21:2531 Rev 14:3-4 no man could learn that song but the hundred and forty and four thousand, which were redeemed
from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the
Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.

27. Strong defines it as the when, that is, at the time that (of the past or future, also in
consecution): - that time, then. As mentioned earlier, today we might simply say
concurrently as opposed to then (Strongs #1899) which means "thereafter as in a
sequence of events.
As we can see in the following harmony, Matthew chronologically links in one moment the
celestial signs to the sign of the son of man in heaven and the tribes of the earth mourning.
Mark and Luke link the celestial signs to the actual sight of the coming of the Son of man in
the clouds. Luke specifies a cloud. Mark links the coming to the sending of the angels.
Matthew links the angels to a trumpet sounding when we are gathered and changed in the
Resurrection-Rapture (1 Cor 15:51-52).
EVENT

Matthew 24
29

Celestial Signs

Immediately after the

tribulation of those days
shall the sun be
darkened, and the moon
shall not give her light,
and the stars shall fall
from heaven, and the
powers of the heavens
shall be shaken:

Mark 13

Luke 21

24

But in those days,

after that tribulation, the
sun shall be darkened,
and the moon shall not
give her light,
25
And the stars of
heaven shall fall, and
the powers that are in
heaven shall be shaken.

25

26

27

And there shall be

signs in the sun, and in
the moon, and in the
stars; and upon the earth
distress of nations, with
perplexity; the sea and
the waves roaring;
26
Men's hearts failing
them for fear, and for
looking after those things
which are coming on the
earth: for the powers of
heaven shall be shaken.

30

Angels Sent

And then shall appear

the sign of the Son of
man in heaven: and
then shall all the tribes
of the earth mourn,
and they shall see the
Son of man coming in
the clouds of heaven
with power and great
glory.
31
And he shall send his
angels

Trumpet Sounds

with a great sound of a

trumpet,

Sign of the Son of

Man / Tribes Mourn

Second Coming

Gathering

and they shall gather

together his elect from
the four winds, from one
end of heaven to the
other.

And then shall they

see the Son of man
coming in the clouds
with great power and
glory.
27
And then shall he
send his angels,

and shall gather

together his elect from
the four winds, from the
uttermost part of the
earth to the uttermost
part of heaven.

And then shall they

see the Son of man
coming in a cloud with
power and great glory.

Thus, all of these events, beginning with the shaking of the heavenly powers after the
Tribulation, happen in the same singular moment or twinkling of an eye. This is very
important because, if any citizens of the tribes of the earth (Jew of Gentile) repent even one
microsecond before the final deadline, then they would simply become part of the elect who
are alive and remain and would be glorified at the Resurrection. On the other hand, if they
mourn yet do not repent until perhaps one microsecond after the final deadline and yet enter
the Millennium alive, the fate of the five foolish virgins (Matt 25:11-13) has no urgent or
genuine meaning. However, as we have seen, at the exact same moment that many souls of
the tribes of the earth (including many of they also which pierced him) are to receive the
gift of eternal life yet remain unglorified, we simultaneously shall see the previously-saved
elect (both living and sleeping) glorified.
OBJECTION 3 THE REWARDING OF THE 24 ELDERS
Some argue that the 24 elders are wearing crowns in Revelation 4 and 5, before the first seal
is broken, and that since crowns are rewards, that they and millions of other saints have been
rewarded and therefore must have seen a pre-Trib Rapture.
This viewpoint is very easily refuted by noting that these same 24 elders later declare that the
time they are rewarded is at the 7th Trumpet in Revelation 11:18. Moreover, in Matthew 16:27,
Jesus made it clear that only at the time that the Son of man shall come in the glory of his
Father with his angels that he shall reward every man according to his works. There is no
concept that the wearing of crowns necessitates a glorified body, nor is there any reference to
rewarding in Rev 4-5, nor is there absolutely any truth to the idea that saints in Paradise
require a Rapture to get there.
Notice that the 24 elders are indeed human for they sing that the Lamb hast redeemed us to
God by thy blood (Rev 5:9 KJV), whereas almost all modern versions errantly remove the
word us and insert people. Also, in 5:10, us is often errantly replaced with them, and
we is often errantly replaced with they. But this red herring is of no relevance to the
question of when the 24 elders are rewarded.
OBJECTION 4 THE PARABLE OF THE FAITHFUL SERVANTS
Occasionally one will hear that the parable of Luke 12:35-48 suggests a lord returning from
the wedding means that the marriage supper of the Lamb has taken place, but there is no
chronological data here other than perhaps verse 39 which mentions the advent of the thief,
which is a post-tribulational event.
DEATH TO BE DESTROYED
Let us not forget that the story has a happy ending, and it is the best possible ending!
But every man in his own order: Christ the firstfruits; afterward they that are Christ's at
his coming. Then cometh the end, when he shall have delivered up the kingdom to
God, even the Father; when he shall have put down all rule and all authority and

power. For he must reign, till he hath put all enemies under his feet. The last enemy
that shall be destroyed is death. (1 Cor 15:23-26)
And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with
men, and he will dwell with them, and they shall be his people, and God himself shall
be with them, and be their God. And God shall wipe away all tears from their eyes; and
there shall be no more death, neither sorrow, nor crying, neither shall there be any
more pain: for the former things are passed away. (Rev 21:3-4)
CONCLUSION
If the reader has merely skimmed this article in a rapid course to find this Conclusion section,
perhaps wisdom would suggest saving this file and, Lord willing, reading it more carefully if
time permits.
Before destruction the heart of man is haughty, and before honour is humility. He that
answereth a matter before he heareth it, it is folly and shame unto him. (Pro 18:12-13)
This paper is highly critical of the type of rapture theology that is taught in many churches
today and described in the best-selling Left Behind series of novels by Christian authors Tim
LaHaye and Jerry B. Jenkins. Many other men of God also teach against the ResurrectionRapture, including Chuck Missler, Jack Van Impe, Thomas Ice, and Hal Lindsey.
Former pre-tribulationists Pat Robertson and Kent Hovind many others now support posttribulation doctrine.
Proven in this article are the following points (among others):

The Resurrection of the Just occurs within a single moment, not in a succession of
phases requiring more than one moment.

There will be two resurrections of men, the first of which includes Tribulation saints
who are described as victorious over the beast, his image and his mark. The only
other resurrection mentioned includes the rest of the dead which occurs 1000 years
later. Logically, there is no resurrection previous to the first, hence no rapture
previous to the end of the Tribulation.

Jesus states four times that this first eschatological raising occurs at the last day.
Thus, the nearly simultaneous Rapture occurs at the last day as well.

Saints are not appointed to Gods wrath, but rather to tribulation (persecution by men).

Gods wrath does not begin until the 24 elders declare so at the Seventh and Last
Trumpet. At this time, seven angels pour out the seven vials of Gods wrath on the Day
of the Lord. Babylon and the armies of Armageddon are destroyed this same day.

At the Last Trump, the saints are gathered, rewarded and enter their rest. This is on
the Last Day at the end of the world or present evil age.

Jesus taught by parable and prayer that living saints are to remain on Earth under
Gods keeping until separated from the world at the Last Day.

Jesus also taught of a single (not multiple) gathering of his elect which is to take place
only after the Tribulation. Paul cited this teaching of Jesus in reference to the Rapture.

Only the post-tribulation rapture on the Day of the Lord has any direct Scripture to support it,
and most pre-tribulationalists, mid-tribulationaiists, and pre-wrathists will admit this. Could
there also be a secret rapture which happens prior to the Day of the Lord? Perhaps as a
raising only (not a resurrection), but such would be mere conjecture along the lines of whether
space aliens exist or other questions where Scripture is silent.
Anti-post-tribulationalists have had about 200 years to find a verse to support their theory, yet
have failed to do so. Doctrine should be formed by faith which comes by hearing the word of
God,

So then faith cometh by hearing, and hearing by the word of God.

(Romans 10:17)
See then that ye walk circumspectly, not as fools, but as wise, redeeming the
time, because the days are evil. Wherefore be ye not unwise, but understanding
what the will of the Lord is.
(Eph 5:15-17)
I charge thee therefore before God, and the Lord Jesus Christ, who shall judge
the quick and the dead at his appearing and his kingdom; preach the word; be
instant in season, out of season; reprove, rebuke, exhort with all longsuffering
and doctrine. For the time will come when they will not endure sound doctrine;
but after their own lusts shall they heap to themselves teachers, having itching
ears; and they shall turn away their ears from the truth, and shall be turned unto
fables. (2 Tim 4:1-4)

This version is dated 22 December 2016. Updates may be found at [Link]/zma0411 and [Link]/articles.
Address email inquiries and comments to author Zach Anderson at zma@[Link] (kindly omit the x).