The Secret Rapture Doctrine

The Secret Rapture Doctrine

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1. A Look At Dispensationalism
2. The Rapture Question
3. The Rapture Doctrine
4. The Secret Rapture - Is It Scriptural?
5. The Rapture?
6. Morgan Edwards and the Pre-Tribulation Rapture
7. History of Pre-Tribulation Development
8. Margaret MacDonald’s Letter
9. Edward Irving (1792-1834)
10. John Nelson Darby (1800-1882)
11. The Truth About The Rapture
12. Cyrus Ingerson Scofield (1843-1921)
13. Scofield: The Man Behind The Myth
14. Famous Rapture Watchers!
15. Hal Lindsey (born 1929)
16. Jack Van Impe
17. Jack Van Impe Continues to Praise the Pope
18. Tim LaHaye’s Masonic Connections
19. ‘Are You Already Left Behind?’
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1. A Look At Dispensationalism
Introduction
Dispensationalism has risen to become a very popular system of biblical interpretation. It is taught
in a large number of Baptist, Evangelical and Conservative Churches in the United States as the only
correct view. Yet it origins are very recent. This article looks at how Dispensationalism originated, and
examines the key doctrines it teaches. Paul warned Titus to ‘avoid Jewish fables’. It is my view that
Dispensationalism is in fact a revival of the type of Jewish fables that Paul warned against, having been
influenced by first century apocryphal writings and Rabbinic ideas. Indeed, no other doctrines have as good
a claim to be the ones intended by Paul’s words here. These doctrines have travelled down to us through
the Gnostic heresy which so troubled the early Church, down to the restoration of these ideas by Counter –
Reformation Jesuits, in order to destroy the great work of the Reformation, and was later enthusiastically
championed by the Irvingites, and from them, to the Plymouth Brethren, until in our day it has spread its
branches as a great tree in all directions.
This paper comes as a result of reading the book “There Really Is A Difference: A Comparison of
Covenant and Dispensational Theology” by Dispensational writer Renald Showers. A dispensational pastor
friend loaned the book to me and asked me to read it, which I did, and this paper is based upon the reply
that I gave to him. The book presents a more classic form of Dispensationalism, but the doctrine has had
many variations within it. Hyper Dispensationalism goes to even further extremes, and this paper just as
well answers that basic position. There has been a shift to a more moderate form of this doctrine, a shift
that believes that salvation has always been by faith, and this is becoming dominant in the United States.
Sometimes moderates even accept that Jesus is reigning as king now.
Showers refers to these doctrines as ‘a system of theology’ and as a ‘philosophy of history’,
(There Really Is A Difference: A Comparison of Covenant and Dispensational Theology, 1990, Chapter 1,
By Renald E. Showers). But were we to ever force upon Scripture a philosophical grid through which to
interpret it? Nor can the thinking of the carnal mind intrude itself into the great mysteries of the faith,
which are to be received by those whose hearts are right before God. It is not on the basis of learning and
intelligence, as though we could go to a Seminary or College and learn these things as we would learn
some subject. One writer says it well:
“…the apostles doctrine cannot be set out in some so-called ‘Systematic Theology’ or intellectual
form of philosophy entirely outside of scriptures” (Marks of the New Testament Church by Metcalfe).
When Paul said ‘beware of philosophy’ he was not simply warning against one particular form of
philosophy, but against the whole concept behind it of constructing systems of thinking according to the
ways of this world. For it is ‘not in words which man’s wisdom teaches’, for the ‘natural mind receives not
the things of the Spirit of God’. And so we are to ‘hold fast the form of sound words.’ No wonder he said
that God is opposed to the wisdom of men. We must beware of the cunning craftiness of men. Whether
Reformed, Dispensational, Watchtower, or the oral teachings of the Pharisees, no matter, all have their
systems of man-made interpretations that are opposed to the Truth, for Truth is not a system of theology.
The History of Dispensationalism

Dispensationalism did not exist in the early Church. While some of the Church Fathers did teach
concerning the different dealings of God under the different covenants, they did not do so in a way
markedly dispensational. In fact the early fathers taught what would now be called ‘replacement theology’.
Even the ones who believed in a literal millennium (like Justin), even those ones taught that the Church is
spiritual Israel, and that the blessings promised to Israel have been transferred to the church. They certainly
were never dispensational. Dispensationalism is modern in origin, dating to the Victorian era Plymouth
Brethren, and their prominent leader, Mr Darby.
John Nelson Darby

John Nelson Darby has been called the ‘father of Dispensationalism’. It is through him that the
system was developed. He was born in the year 1800, at Westminster in London, England, of Irish parents.
Following a distinguished education, Darby was headed for a career in law. But after becoming concerned
for his soul, Darby dropped law, against the high expectations of his father, and became an Anglican
clergyman, serving in Ireland. Darby proved faithful in little, travelling his parish by horseback, teaching
and instructing the poor parishioners, and spending what little money he had on the local schools and
charities. The people loved him, and he presided over a small revival, with Roman Catholics becoming
Protestant at a rate of 600-800 a week. But Darby grew disillusioned with the State church, and with the
state of the Church in general, comparing it to the Church as it was in the beginning. He wrote: “the careful
reading of the Acts afforded me a practical picture of the early church; which made me feel deeply the
contrast with its actual present state.”
In Ireland he met other like minded believers, including godly Anthony Norris Groves, and the
Lady Powerscourt, who had began conferences in her mansion for the study of the end times. It is from
these conferences that some have marked the beginning of the secret rapture doctrine, owing to a prophetic
word given at the Powerscourt meetings. These meetings were modelled on similar prophetic conferences
held in Surrey, under Henry Drummond and Edward Irving. Irving had translated a commentary on
Revelation written by a Chilean Jesuit priest of Spanish descent named Manuel de Lacunza. To avoid the
threat of exposure by the Roman Catholic authorities, the book was written under the guise of being
authored by a converted Jew by the name of Rabbi Juan Josafat Ben-Ezra. Lacunza’s book, which was
published in 1812, contained a futuristic interpretation of the Revelation. All of the prophecies of the book
were seen as having a future fulfilment in a short space of time just prior to the return of the Lord.
Protestants and Evangelicals of the day, and since the Reformation, and even further back than that,
unanimously interpreted these prophecies as referring to the Papacy and to the history of the Church.
Darby left the Anglican Church, and by 1828 began meeting together with others of like mind to
break bread. Independently in England, especially around Bristol and Plymouth, other believers were
becoming concerned about gathering together on the basis of the name of Jesus only, and not on some
denominational basis. One of the leaders at Plymouth, B W Newton, brought about a visit of Darby to
Plymouth in 1832. Darby was familiar with Irving’s translation and notes, which was published in 1827,
and began enthusiastically preaching these new found prophetic ideas. Darby eventually emerged as the
leader of the whole movement, which became known as the Plymouth Brethren. The Plymouth Brethren in
England felt that they were returning to a more apostolic church pattern.
There were some very good and godly men among them like Charles H Mackintosh, William
Kelly, John Butler Stoney, Anthony Norris Groves, George Müller, and others, men of exceptional insight,
godly devotion, and strong learning. The Brethren movement was a sincere effort to return to church unity,
which unfortunately soon went into error and further schism. Separation from other churches, or ‘the Ruin
of the Church’ as it was called, and meeting as brethren gathered to the name of Jesus alone, became the
testimony to which the Brethren bore witness. Darby would later split with the Plymouth assembly, when
Newton and others at the assembly refused to embrace some of Darby’s teachings on the ‘secret rapture’,
Dispensationalism, and on the ministry (for more on the Ministry see The Apostolic Ministry). Newton
believed that the conversion of the Jews would occur before the Rapture, not after. He, and others such as
Müller and Groves, rejected the Secret Rapture teaching.
The early Brethren Biblical textual critic Samuel P. Tregelles wrote that the Christian hope was
“not some secret advent, or secret rapture to the Lord, as Judaizers had supposed might be the case...”
(Premillennial Advent, The Christian Annotator, June 16, 1855, p. 190. Quoted from Dave MacPherson
‘William Kelly’s Journal’, www.lasttrumpet.com.) Tragelles believed that the secret rapture doctrine began
with a prophetic utterance in Edward Irving’s church. Newton believed that the ‘crude and mistaken
statements’ of Darby and others discredited their own views of the end times, which included belief in the
millennium (Newton, On the Prophecies Respecting the Jews and Jerusalem). However they rejected the
idea that Christ would reign on a throne literally in Jerusalem, teaching that he would continue to reign
from heaven, though Jerusalem itself would be the earthly centre of His government. From that time (1845)
the Brethren split into the Open Brethren, centred on the Plymouth and Bristol assemblies, and the
Exclusive Brethren under Darby.
Darby took on a much more authoritarian approach to leadership, resulting in an irreconcilable
division, and Darby considered the Exclusive assemblies as the only ones recognised by God. Even the
Exclusives began splitting apart, notably under Darby’s disciple William Kelly, who broke with his master.
Kelly (1820-1906) was a very able man, lecturing, writing Commentaries, and even producing a critical
edition of the book of Revelation. He loved the writings of Darby, and was responsible for editing the
‘Collected Writings of J N Darby’. Following Darby’s death the Exclusives that he had led became
increasingly authoritarian and cultic, until under James Taylor Senior the Exclusives could no longer be
considered a Christian Church, but as an heretical and authoritarian cult (The ‘exclusive brethren’ believe
that if you wear a tie or live in an apartment, listen to a radio, or eat with someone not in the exclusives,
that you are a false Christian. More seriously, they deny the eternal Sonship of the Lord Jesus). Some of the
ideas of ‘exclusiveness’ later came into the Charismatic Church through the teaching on ‘Authority’ by
Watchman Nee, whose ‘Little Flock’ was much influenced by the Exclusives.
The more moderate Brethren called the Open Brethren became a major force in British
evangelicalism up to about the 1960’s. They were the most active in evangelism and Bible study and a lot
of Christians were part of it. Then in the ‘60’s many dropped the dispensationalism and joined the British
Restorationalist or house Church movement (Centred around men like Arthur Wallace, Bryn Jones, John
Noble, Terry Virgo and Gerald Coates). Many others of the open Brethren left at the same time as a result
of the in fighting that consumed this movement, and joined other non conformist groups such as the
Baptists.
It must be remembered that dispensationalism began in the 19th century, at a time when many new
doctrines were emerging, like the Adventists, Campbellites, Cooneyites, Christadelphians, and Mormons.
England at the time saw the rise of liberal theology, and Christians were wide open to a new system that
would return to a ‘more literal’ method of translation and hold back the forces of modernism. The new
doctrine also gave the Brethren an identity which set them apart from the rest of ‘Christendom’.
Dispensationalism Arrives in the USA

Darby during his lifetime travelled very extensively ministering and establishing Brethren
assemblies in Europe, Australia, New Zealand and the West Indies. Darby spent nearly seven years
between 1862 and 1877, ministering in the United States. A similar though slightly later trend towards
liberal theology was developing in the US which was to lead to the famous ‘monkey trials’. I suspect that at
the time evangelicals wanted a more ‘fundamentalist’ approach to theology to counter this tide of liberalism
that had swept over the traditional denominations. At first Darby tried spreading Brethren doctrines; that
people should leave the denominations and gather in what he called the unity of the One Body, meaning
Brethrenism. This was unsuccessful, and so by the 1870s he was limiting his teaching to Brethren
eschatology, without the call to leave the churches. This found a ready audience in an evangelicalism
already experiencing a revival in millennial teaching. His views on prophecy were adopted by James Hall
Brookes, pastor of the Walnut Street Presbyterian Church in St. Louis, A J Gordon, pastor of the Clarendon
Street Baptist Church in Boston, by D L Moody, though with reservations, Harry Ironside, pastor of the
Moody Memorial Church, and by C I Scofield.
Brookes became leader of the popular prophetic conferences, which later became known as the
Niagara Bible Conferences. The Niagara Conferences continued every summer between 1883 to 1897, and
were especially attractive to the conservative ministers battling the tides of liberalism and higher criticism.
William Bell Riley, a dispensational leader, called premillennialism “the sufficient if not solitary antidote
to the present apostasy.” The conferences came to an end after splitting into two camps, one favouring the
secret rapture teaching, and one opposing it. Gordon, Torrey, Moody and others represented some of the
most influential evangelical leaders of the day. They institutionalised Dispensationalism through the
schools they set up, such as the Moody Bible Institute (1886), the Bible Institute of Los Angeles (1907).
The future leaders of evangelicalism, coming through the schools, were thoroughly dispensational in their
theology.
Cyrus Ingerson Scofield (1843-1921) was an Attorney who learned Dispensationalism from
Brookes. With the backing of some prominent businessmen, Scofield started work in 1903 on his
‘Reference Bible’. The work was completed five years later in 1908, and was published early the next year
by the prestigious Oxford University Press. The notes in this Bible had a strong dispensational flavour, and
influenced hundreds of thousands of people, many of whom unconsciously accepted Scofield’s views.
A Literal Interpretation?
No one would disagree with God’s progressive method of revealing himself to man, though we
would disagree on the purpose of it. It was because God was preparing the world and people in different
ways for the ultimate plan of revealing his Messiah who would die for the sins of the world.
Dispensationalism cannot have this as the central theme of Gods dealings, but rather substitutes a Jewish
earthly kingdom as Gods supreme purpose, and the death of the Messiah as a dispensational afterthought
following the rejection of Jesus as King by the Jews. But that is not true. God chose Abraham so that he
could make a covenant, thus establishing the legal framework through which he could bring the Messiah.
Christ was to be the seed of Abraham, and later, the son of David. Dispensationalism cannot handle the
harmony of the dispensations, just as Covenant Theology cannot handle the differences.
Dispensationalists charge others of not adhering to a consistent literal interpretation. This is not
true. The demands of the historical-grammatical method is that literature be interpreted consistently with
the type of literature it represents. I.e. it treats history books as history etc. All schools interpret passages
allegorically!!! I have yet to meet a dispensationalist who believes that a literal seven-headed beast is going
to pop up out of the ocean. Revelation was sent and signified by the angel to the apostle John. You cannot
interpret it literally! In Dispensationalism locusts, bows and arrows, and horses, become machine guns,
tanks, Fighter Jets, military helicopters and so forth. Dispensationalism interprets allegorical passages
literally and literal passages allegorically!!!!
II Thessalonians Chaps. 1 and 2 literally say that when the Lord returns, all of the ungodly will be
destroyed with everlasting destruction. Yet dispensationalists teach that whole nations will be spared this
judgment, in contradiction to the literal words of this passage. II Peter chapter three literally says that at the
return of the Lord the heavens and the earth will be burned up, and that we are to look for a new heaven
and a new earth, yet the Dispensationalism says that we are to look to being taken away for a thousand
years first. I Thessalonians Chapter 4 says we will be alive until the coming of the Lord, but the
dispensationalist reads ‘until the rapture of the church’. The same passage speaks of the shout, and the
trumpet, yet no-one hears a thing according to the dispensationalist. Jesus said that the Kingdom was at
hand, they say it was postponed and will manifest two thousand years later. He said you have to be born
again to see it. They say you have to be Jewish. The Bible says that Paul preached the gospel of the
Kingdom to gentiles; they say it will be preached to the Jews in the Tribulation.
And what of James’ ‘spiritualising’ of prophecy when he says:
“...Simeon [Peter] hath declared how God at the first did visit the Gentiles, to take out of them a
people for his name. And to this agree the words of the prophets; as it is written, “After this I will return,
and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof,
and I will set it up; that the residue of men might seek after the Lord, and all the Gentiles, upon whom my
name is called....” (Acts14: 14-17).
The two major theological schools of the early Church were those of Antioch and Alexandria.
Alexandria gained a reputation for having a tendency to ‘spiritualise’ Scripture; indeed they did tend to find
in passages of Scripture strange and fanciful allegories. However the school of Antioch knew nothing of the
literalistic approach to prophecies that Dispensationalists have become known for. It was the Jewish
community of Sinope which in the second century “was developing literal approaches to reading the
Hebrew scriptures to counteract Christian allegorical claims on Jewish sacred texts.” (Christianity, A
Global History, by David Chidester, Chapter 4, p.45, Harper and Collins.)
The Secret Rapture of the Church

This teaching of a secret rapture occurring as a separate event from the second coming is contrary
to the clear teaching of Scripture and of every minister and teacher sent from God from the church fathers
onwards up until the advent of the Plymouth Brethren It was virtually unknown before the 19th century and
not popularised in the United States until the early 20th century. Paul the apostle is clear that the day of
Jesus’ second coming will be marked by the angels pouring out eternal damnation upon the ungodly, and
he plainly told Christians to look for that day, and further told them that that day (of his coming and out
gathering together to meet him) will not come until the man of sin is revealed first. See 2 Thessalonians
chapters 1 and 2.
Will the Rapture be Secret?

Nor will the rapture be a secret event, known only by the evidence of the saints disappearing. In
fact Paul says that at the rapture ‘The Lord Himself will descend from heaven with a SHOUT, with the
voice of the archangel, and with the TRUMPET of God.’ This has all of the marks of a public appearing.
Incidentally we are told that the rapture trumpet is not the last trump, and that there will be another trump at
another second coming, as recorded in Matthew 24, and that following that there will be another seven
trumpets.
So the rapture will not be at the second coming according to this view. Yet Paul says, ‘Now we
beseech you brethren, by the coming of our Lord, and by our gathering together unto him…’ And what
does he beseech them? That ‘that day’ will not come until the falling away (apostasy) comes first, and the
man of sin is revealed. Yet we are told that the man of sin is revealed after. We are told that the restrainer is
the Holy Spirit. Yet the greatest revival is meant to occur after this at a time when the Holy Spirit is gone!
Historically people have always pointed toward the papacy as the fulfilment of these verses regarding the
Man of Sin, with the restrainer being the Roman power. This was the view of the Fathers, and Martyrs, the
Reformers, Anabaptists, Baptists, Methodists, and nearly all Christians until the Plymouth Brethren. The
1260 days of Revelation were believed to be 1260 years corresponding to the mediaeval period when the
papacy rose to temporal power and exercised authority over the kings of the earth and made war with the
saints with crusades and the inquisition.
We are told that the rapture is not ‘the coming of the our Lord’, yet Paul puts them both together
and calls it ‘the day of Christ’ and ‘that day.’ (2 Thessalonians2:2-3). Further Paul says ‘We that are alive
and remain unto the coming of the Lord’ (1 Thessalonians 4:15). So we are left with two second comings.
Twice he descends from heaven, the first time with the last trumpet and the second time with another
trumpet (presumably). Yes his coming will be as a thief in the night. But Peter adds, ‘in the which the
heavens will pass away with a great noise, and the elements will melt with a fervent heat, the earth also and
the works that are therein shall be burned up.’
Then why as a thief? Because it will come upon the world un-expectantly. But Paul says that that
day will not come as a thief to the saved, for they are not ignorant of the times and the seasons that that day
should overtake them as a thief. But it will overtake the wicked as a thief. 1 Thessalonians 5:1-4. Why?
Because of the wrath that will be revealed in that day as the angels destroy the wicked in flaming fire, in
sudden destruction. 2 Thessalonians 1:7-9. This is the wrath of God – angels coming in flaming fire taking
vengeance on those who do not know God, who shall be punished with everlasting destruction. Not
tribulations. We are appointed to tribulation, but not to wrath. When will they be punished with everlasting
desctruction? Verse Ten of the first chapter of the second epistle to the Thessalonians – “When he shall
come to be glorified in his saints”
The Dispensation of the Millennium

“Obscure passages, symbolic usage, allegorical imagery, on this the premillennialists depend to
place the thin end of their wedge in the Bible. Into that (Revelation.20), they false every veiled prophecy
from the Old Testament, every strained interpretation of the book of Daniel…But this is folly, clean
contrary to the use of numbers in the book of Revelation…the book of Revelation is expressed in terms of
graphic, vivid imagery. But II Peter chapter 3 is written in the most unambiguous doctrine. Then, the
former is to be interpreted in the light of the latter…” (John Metcalfe. Premillennialism Exposed.)
Is Metcalfe being unfair? Revelation is full of imagery. Not to belittle its importance. When
understood correctly it is very important. But do we take a book of images and interpret it contrary to the
plain sense of scripture in other passages such as II Peter 3, which appears to plainly say that when the Lord
returns, the heavens and the earth will be destroyed? Does not scripture say that Jesus is reigning now, and
that he shall reign UNTIL his enemies are made his footstool? When are they made his footstool – ‘he shall
reign until his enemies are made his footstool, and the last enemy that shall be destroyed is death’ – so says
the apostle.
“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.”
He will reign until his enemies are made his footstool. Therefore he is reigning! The last enemy is
death. It will be destroyed at his coming when we are changed:
“Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, 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. 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. O
death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin
is the law.”
As the Psalms say, Christ has ascended to the right hand of God, and the Lord has said to him “Sit
at my right hand until I make your enemies your footstool”, as Peter bears witness:
“Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and
buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had
sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to
sit on his throne; He seeing this before spake of the resurrection of Christ, that his soul was not left in hell,
neither his flesh did see corruption. This Jesus hath God raised up, whereof we all are witnesses. Therefore
being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost,
he hath shed forth this, which ye now see and hear. For David is not ascended into the heavens: but he saith
himself, The LORD said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool.
Therefore let all the house of Israel [And all dispensationalists] know assuredly, that God hath made that
same Jesus, whom ye have crucified, both Lord and Christ.”
His throne is in the heavens where he reigns by the inward anointing from the Heavenly Zion. And
when he returns and destroys the last enemy, the ‘end’ will have come.
Then what is the significance of the words ‘a thousand years’, and of the two resurrections? A day
with the Lord is as a thousand years. The One Hundred and Tenth Psalm, which speaks of the reign of the
Lord at the right hand of the Father says
“The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy
footstool. The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.
Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the
morning: thou hast the dew of thy youth”
I believe that the ‘day of his power’ represents the ‘Lord’s Day’, which is the day in which he
reigns from Zion, which is the Church (Hebrew 12:22). The Sun of righteousness being ascended into the
heavens, from whence he will descend again, bringing everlasting darkness upon the world of the wicked.
As for the two resurrections, it seems to me that John writes of these in his gospel. When he wrote
Revelation he wrote it in a way that presupposed knowledge of his other teachings. Hence the first
resurrection is a spiritual one. Just as Paul said, we have been made alive again, and seated in heavenly
places in Christ. The thrones are the same thrones mentioned in chapter 5 of the Revelation, with the 24
elders seated upon. Revelation 20 does not teach that the Jews shall reign, but the saints. It does not teach a
rebuilt Jerusalem, an earthly throne of David, renewed sacrifices and rebuilt temple, which things the book
of Hebrews says have been done away with. So is Metcalfe unfair when he further says:
“…the premillennialists undermine the cross, the judgement of the world, and the condemnation
of the flesh…they put a lie in the apostles’ mouth, who said that between Jew and Gentile, ‘There is no
difference’, by saying, There is a difference… Paul says ‘Circumcision profiteth nothing’, yet they say it
profiteth everything…Galatians 2:18 informs us that if we build again the legal covenant of works and
ceremonies, we become transgressors, destroying the work of Christ. But these make God do it, and their
excuse is that he does it in their mythical hole in time and space, though it should overturn the
dispensations, trample the gospel, reintroduce the law of commandments contained in ordinances, and
manifest again what has forever vanished away…The premillennialist will have the temple rebuilt,
sacrifices reintroduced, ceremonial law re-established, in a word, the Old Covenant returned.”
Strong words, perhaps too strong. He offers another crushing blow to this doctrine:
“Jesus said, ‘Except a man be born again he cannot see the kingdom of God.’ But these see it,
since they are born Jews… As to righteousness coming by the law – to which the millennial Jew must
submit – if righteousness come by the law then Christ is dead in vain… We are assured, Gal.3:7, that they
that are under the works of the law are under a curse. But in the millennium blessing and curse are
reversed.”
And so he continues. But what deep observations! We believe that God’s unfolding plan is
progressive, not regressive. We do not go back to the beggarly elements of the law. We see that both
Dispensational and Covenant theology both try to make alive again the law, one in one way and the other in
another way.
“Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even
we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of
the law: for by the works of the law shall no flesh be justified.”
Neither now nor in the future.

“Wherefore then serveth the law? It was added because of transgressions, till the seed should come to
whom the promise was made; and it was ordained by angels in the hand of a mediator.”
Yet this setting aside is temporary, according to Dispensationalism, but not according to Paul’s
words. We must maintain redemption as the focus and goal of the covenants, not a Jewish political
Kingdom, with the age of Grace being a temporary afterthought following Jesus’ supposed failure to set up
the Kingdom at his first advent. Certainly the Hebrew Scriptures points toward redemption as the focus –
“...I continue unto this day, witnessing both to small and great, saying none other things than those
which the prophets and Moses did say should come: that Christ should suffer, and that he should be the first
that should rise from the dead, and should shew light unto the people, and to the Gentiles.” (Acts 26:22-23).
The Abrahamic Covenant

Dispensationalism teaches that the Covenant made with Abraham is an earthly covenant and
concerns itself with the promise to give the land of Canaan to Abraham’s seed. I do not deny that there is
an earthly aspect to the covenant made between God and Abraham. God promised his seed to be as the
stars of the sky and as the sand of the seashore, thus showing that there would be a spiritual and an earthly
people. But the primary focus is spiritual, and refers to the Gospel, as Paul declares.
“And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel
unto Abraham, saying, In thee shall all nations be blessed.”
And again
“Who [Abraham] against hope believed in hope, that he might become the father of many nations,
according to that which was spoken, So shall thy seed be.” Romans 4:18
Showers completely overturns this truth, declaring that the promise to Abraham only pertained to the
physical seed. He says:
“The fact that God established the Abrahamic Covenant with the physical descendents of Abraham is made
even more clear in Genesis 17:19,21 where he said, “Sarah thy wife shall bear thee a son indeed; and thou
shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with
his seed after him…But my covenant will I establish with Isaac, whom Sarah shall bear unto thee” (There
Really Is A Difference: A Comparison of Covenant and Dispensational Theology, 1990, Chapter 6, By
Renald E. Showers)
But Paul interprets these things the complete opposite:
“Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
That is, They which are the children of the flesh, these are not the children of God: but the children of the
promise are counted for the seed.” Romans 9:7
“Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of
one, And to thy seed, which is Christ.” Galatians 3:16
“And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Galatians 3:29
All of the promises given to the natural seed were fulfilled during the history of the Kingdom of Israel,
especially under Solomon as a type of Christ, when the Kingdom reached even to the Euphrates. Whether
or not the natural seed of Jacob will ever possess all this land again I do not know, but the emphasis of the
Apostolic writings is that we, the true Israelite race, we are the heirs of this promise, being the true children
of Abraham through faith.
One bible teacher said this,
“The first great conclusion Paul presents to the Galatians is that the only true children of Abraham,
the heirs to the Abrahamic covenant, blessing and promise, are true believers, whether Jew or Gentile:
“Know ye therefore that they which be of faith, the same are the children of Abraham” (Gal. 3:7). There
can be no appeal from this fundamental statement. In one sentence Paul destroys the entire dispensational,
pre-millennial and post-millennial edifice. It is foundational to all three systems that Jewish privilege and a
special Jewish future must be maintained on the basis that the Abrahamic covenant was exclusive to the
natural (i.e. Jewish) seed of Abraham.
But Paul shows in these two chapters that the “seed of Abraham” is Christ, and that they who are
Christ’s (and no one else) are “Abraham’s seed and heirs according to the promise”; that this “seed”
abolishes all distinction of birth or privilege, for “there is neither Jew nor Greek, there is neither bond nor
free, there is neither male nor female: for all are one in Christ Jesus” (See Gal. 3:16,2819). Moreover, the
promise (of redemption in Christ) took precedence over the law by 430 years - the time lapse between
Abraham and Moses. The Law itself, with its apparatus of temple, priest and sacrifice, was only added
“because of transgression” to bridge the gap till Christ came Gal. 3:17-19…The conclusion of this chapter
(vv. 26-29) is the charter of the New Testament Church and the ground of her invincible claim to be the
lawful successor of Abraham, the true Israel, the true circumcision (not in the flesh but in the spirit), the
inheritor of the promises and privileges and hope of Old Testament Israel. Hence-”If ye be Christ’s, then
are ye Abraham’s seed and heirs according to the promise” (v.29).
This glorious sentence winds up the Old Covenant, abolishes the law, the temple, and
circumcision, terminates the mission of the Jewish nation, ends their exclusive rights and privileges, and
provides the key to the understanding of the Law, the Writings, and the Prophets of the Old
Testament…Chapter four contains Paul’s final argument, proving these two things: (1) That the work of
“adoption” performed in the hearts of all true believers demonstrates that they are the legitimate successors
of the Israelitish church of the Old Testament. (2) He reinforces this by an allegory built upon Abraham’s
history, showing that the natural Jew is not Israel at all but Ishmael; and that the church of Jew and Gentile
believers is the true and only and exclusive Israel of God…His last word to the Galatians is, “So then
brethren, we are not children of the bondwoman, but of the free” (Gal. 4:3 1). This he writes to the most
Gentile of all the churches, showing that to the Gentile church has passed the covenant, the glory, the
birthright, the privilege and the redemption hope…
Our last word is that of Paul, significantly found in the conclusion of that epistle specifically
written to deliver the Church from Jewish error and Jewish pride: “God forbid that I should glory, save in
the cross of our Lord Jesus Christ, by whom the world is crucified unto me and I unto the world. For in
Christ Jesus neither circumcision availeth anything nor uncircumcision, but a new creature. And as many as
walk according to this rule, peace be on them, and mercy, and upon the Israel of God.” (Gal. 6:14-16).”
(Moses or Christ? Paul’s Reply To Dispensational Error by Charles D. Alexander)
The Davidic Covenant

When Christ, the rightful King, ascended to heaven, the throne ascended with him! The throne is
the authority of the King. He now reigns from the right hand of God, from the midst of the heavenly Zion.
“Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and
the rulers take counsel together, against the LORD, and against his anointed (Christ), saying, 3 Let us break
their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord
shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore
displeasure. Yet have I set my king upon my holy hill of Zion.” {set: Heb. anointed} Psalm 2:1-6
Mount Zion
Zion is not a hill in Jerusalem! Heb 12:22 But ye are come unto mount Sion, and unto the city of
the living God, the heavenly Jerusalem, and to an innumerable company of angels, (KJV) John 12:15 Fear
not, daughter of Sion: behold, thy King cometh, sitting on an ass’s colt. He was not referring to women
born only on this one hill in Jerusalem.
The Hope Of Israel By Philip Mauro (published in 1922) says this of Zion:
“ … the housing of the ark of God in the tabernacle of David was an event of unusual importance; for it
was celebrated by “all Israel” with demonstrations of the most impressive character… it constituted a
decided break with the levitical ordinances given through Moses, in that the ark of God’s presence was no
longer in the holy of holies of the Tabernacle of the Wilderness (which was then at Gibeon), but in the
midst of the Tabernacle of David on Mount Zion; and further that there were no animal sacrifices there,
only sacrifices of praise and thanksgiving; and no priests, but only Levites, whom David appointed “to
minister before the ark of the Lord, and to record,” that is literally to make mention of, or bring to
remembrance, or in other words to proclaim or preach the mercies and the marvelous acts of God, “and to
thank and praise the Lord God of Israel” (1 Chr. 16:4). This was a very remarkable suspension of the
system of worship of the Law, and an equally remarkable foreshadowing of that of the Gospel… this
sojourn of the ark on Mount Zion is the foundation of the many references in the Psalms and the Prophets
to Zion, as the dwelling place of Jehovah, and is what gives to the terms “Zion” and “Mount Zion” their
high spiritual meaning…when God speaks by His prophets concerning things to come in the Kingdom of
Christ, He … says …”I will build again the Tabernacle of David which is fallen down.”…” (The Hope Of
Israel By Philip Mauro, 1922, Chap.18.)
And does not God now dwell among His people, as he dwelt on Zion hill when David brought
back the ark? Ps 74:2 Remember thy congregation, which thou hast purchased of old; the rod of thine
inheritance, which thou hast redeemed; this mount Zion, wherein thou hast dwelt.
The second Psalm continues:
“I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten
thee. Ask of me, and I shall give thee the heathen 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. Be wise now therefore, O ye kings: be instructed, ye judges of the earth. Serve the LORD with fear,
and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is
kindled but a little. Blessed are all they that put their trust in him. Psalm 2:7-12
These verses point us to the timing of Jesus’ reign – they commence at the decree “Thou art my
Son; this day have I begotten thee”. When was this? When he was begotten from the dead, for so it is
written: “God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is
also written in the second psalm, Thou art my Son, this day have I begotten thee.” Acts 13:33, and
Colossians 1:18 “…who is the beginning, the firstborn from the dead.”
Having ascended into the heavens he sat down, where he reigns at the right hand of God.
“The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy
footstool. The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.
Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the
morning: thou hast the dew of thy youth. The LORD hath sworn, and will not repent, Thou art a priest for
ever after the order of Melchizedek” Psalm 110:1-4
No wonder than that Peter could say:
Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit
of his loins, according to the flesh, he would raise up Christ to sit on his [David’s] throne; He seeing this
before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see
corruption… For David is not ascended into the heavens: but he saith himself, The LORD said unto my
Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Acts2: 30-35
The idea that Jesus has yet to fulfil sitting upon the throne of David is contrary to both the Psalms,
and the apostolic writings. It is the teaching of the Jewish Rabbi’s who taught that there would be two
Messiah’s; the Suffering Messiah, the Son of Joseph, and the Triumphant Messiah, the Son of David. Jesus
came as both, and he said that his kingdom was not of this world. Nor will it be. Jesus the King is reigning.
He is King of kings. Re 17:14 “These shall make war with the Lamb, and the Lamb shall overcome them:
for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful.”
He is a priest after the order of Melchizedek:
“To whom also Abraham gave a tenth part of all; first being by interpretation King of
righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother,
without descent, having neither beginning of days, nor end of life; but made like unto the Son of God;
abideth a priest continually.” Hebrews 7:2-3
Revelation 1:9 - “I John, who also am your brother, and companion in tribulation, and in the kingdom and
patience of Jesus Christ,”
Dispensationalists claim that the “Unsaved wicked will be present during Messiah’s reign” (Showers,
p.95). Yet what of a literal interpretation of Paul’s words:
“And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven
with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the
gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of
the Lord, and from the glory of his power; When he shall come to be glorified in his saints, and to be
admired in all them that believe (because our testimony among you was believed) in that day.” 2
Thessalonians. 1:7-10
And again
“ 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” 2Timothy 4:1
The New Covenant

Dispensationalists say that the New Covenant was made with the people of Israel, and not with the
Church. This is a misunderstanding of the fact that the Church is made up of those who are Israel after the
Spirit. Consider well these words:
“For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the
flesh” Romans 2:28
Note he is not a Jew, who is one outwardly. The Church has been grafted in and has become
members of the commonwealth of Israel, and the natural seed have been dispossessed, though the promise
is that one day they will be brought back in though the gospel.
“For as ye in times past have not believed God, yet have now obtained mercy through their
unbelief: Even so have these also now not believed, that through your mercy they also may obtain mercy.
For God hath concluded them all in unbelief, that he might have mercy upon all.” Romans 11:30-32
Ammillenialists have long believed that this will be fulfilled, that the nation will be saved. But this
will be by the gospel, not by keeping the law in a Jewish kingdom.
The Church Fathers and the Millennium

Many Dispensational writers attempt to create the impression that the early Church was Pre-
Millennial. It is true that some of them did hold to a Pre-Millennial view, but in a much different sense than
that of the Dispensationalists. Some were what would now be called ‘historic Premillennial’, meaning that
they did believe in a literal Millennium, but not in a Dispensational sense. While I do not agree with this
doctrine, it is something I believe that Christians can differ on. Renald Showers, in Chapter Eleven of his
book ‘There Really is a Difference”, gives a typical presentation of the evidence from a dispensational
perspective.
Papias (c. 60-130)

Papias did teach the doctrine of pre-millennialism. In fact he appears to have originated the view
among Christians. He is the influence behind Irenaeus.
Typical is a quote given by a Dispensationalist, leaving out the parts not favourable to his point.
The passage is Eusebius, the Fourth century Church historian, relating some of the teachings of Papias.
Highlighted is the part Showers quotes on page 119 of his aforementioned book, and underlined is what I
feel is especially significant, yet not quoted:
“The same writer gives also other accounts which he says came to him through unwritten
tradition, certain strange parables and teachings of the Saviour, and some other more mythical things. To
these belong his statement that there will be a period of some thousand years after the resurrection of the
dead, and that the kingdom of Christ will be set up in material form on this very earth. I suppose he got
these ideas through a misunderstanding of the apostolic accounts, not perceiving that the things said by
them were spoken mystically in figures. For he appears to have been of very limited understanding, as one
can see from his discourses. but it was due to him that so many of the Church Fathers after him adopted a
like opinion, urging in their own support the antiquity of the man; as for instance Irenaeus and any one else
that may have proclaimed similar views.”
Eusebius further quotes showing that Papias did not base his doctrines on the Bible but on what
was related to him:
“If, then, any one came, who had been a follower of the elders, I questioned him in regard to the
words of the elders,-what Andrew or what Peter said, or what was said by Philip, or by Thomas, or by
James, or by John, or by Matthew, or by any other of the disciples of the Lord, and what things Aristion
and the presbyter John, the disciples of the Lord, say. For I did not think that what was to be gotten from
the books would profit me as much as what came from the living and abiding voice.”
Of course Showers mentions none of this. Nor does he give an example of the Papias’ extravagant
teaching:
“The days will come in which vines shall grow, having each ten thousand branches, and in each
branch ten thousand twigs, and in each true twig ten thousand shoots, and in every one of the shoots ten
thousand clusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will
give five-and-twenty metretes of wine (About 225 gallons). And when any one of the saints shall lay hold
of a cluster, another shall cry out, “I am a better cluster, take me; bless the Lord through me.’ IV. (12)
Albertus Pieters claimed that Papias got his ideas from Jewish apocalyptic literature, and that the
language he used was similar to that used in The Apocalypse of Baruch, and The Book of Enoch. (Studies
in The Revelation of St. John (1939 Reprinted under title The Lamb, the Woman, and the Dragon, 1954.
p.67.)
Barnabas (Early Second Century)

All sides have claimed Barnabas. Even some Pre-millers have acknowledged that Barnabas was
probably A-Mil. The problem is that he appears to link the seventh day with the eighth day:
“This meaneth: when His Son, coming [again], shall destroy the time of the wicked man, and
judge the ungodly, and change the sun, and the moon, and the stars, then shall He truly rest on the seventh
day. Moreover, He says, “Thou shalt sanctify it with pure hands and a pure heart.” If, therefore, any one
can now sanctify the day which God hath sanctified, except he is pure in heart in all things, we are
deceived. Behold therefore; certainly then one properly resting sanctifies it, when we ourselves, having
received the promise, wickedness no longer existing, and all things having been made new by the Lord,
shall be able to work righteousness. Then we shall be able to sanctify it, having been first sanctified
ourselves. Further, He says to them, ‘Your present Sabbaths are not acceptable to Me, but that is which I
have made, [namely this,] when, giving rest to all things, I shall make a beginning of the eighth day, that is,
a beginning of another world. Wherefore, also, we keep the eighth day with joyfulness, the day also on
which Jesus rose again from the dead.”
Whatever the case, he did not teach a millennium of rebuilt temples and renewed sacrifices, nor did he
envision any other than those who ‘God has sanctified’. He saw none other than the righteousness living at
this time. Barnabas strongly taught along the lines of the nation of Israel being set aside for the Church. He
taught that all of the Old Testament prophecies were given to the church, including the promise of
inheriting a land full of milk and honey! (Epistle of Barnabas Chap. 6)
Justin Martyr (c. 110-165)

Justin is a man I have much respect for. His writing, the Dialogue with Trypho the Jew, gives an
excellent account proving the truth of the gospel out of the Hebrew Scriptures. It is probably the best I have
ever come across in interpreting Old Testament types, shadows, and prophecies. He did believe in a literal
millennium. However Showers’ work contains a dishonest presentation! He quotes Justin, as given below
in bold, to the affect that he was “asserting that Premillennialism was the orthodox view in his day.” p.121.
Nothing could be further from the truth! Consider below the quote in context:
“And Trypho to this replied, “I remarked to you sir, that you are very anxious to be safe in all
respects, since you cling to the Scriptures. But tell me, do you really admit that this place, Jerusalem, shall
be rebuilt; and do you expect your people to be gathered together, and made joyful with Christ and the
patriarchs, and the prophets, both the men of our nation, and other proselytes who joined them before your
Christ came? or have you given way, and admitted this in order to have the appearance of worsting us in
the controversies?”
I admitted to you formerly, that I and many others are of this opinion, and [believe] that such will
take place, as you assuredly are aware; but, on the other hand, I signified to you that many who belong to
the pure and pious faith, and are true Christians, think otherwise.
… But I and others, who are fight-minded Christians on all points, are assured that there will be a
resurrection of the dead, and a thousand years in Jerusalem, which will then be built, adorned, and
enlarged, [as] the prophets Ezekiel and Isaiah and others declare.” Chap. 80
Notice “but, on the other hand, I signified to you that many who belong to the pure and pious
faith, and are true Christians, think otherwise.” This is the opposite of the false impression that Showers
would attempt to create! Perhaps this writer, like many others of his school, has simply never read these
writings, knowing the quotes only from the works of others. So then why did Justin say what he did? To
distance himself from the heretics who taught a millennium. In other words, ‘there are right minded
Christians who hold to this as well Trypho, not just the heretics who call themselves Christians’:
Moreover, I pointed out to you that some who are called Christians, but are godless, impious
heretics, teach doctrines that are in every way blasphemous, atheistical, and foolish. But that you may know
that I do not say this before you alone, I shall draw up a statement, so far as I can, of all the arguments
which have passed between us; in which I shall record myself as admitting the very same things which I
admit to you… For if you have fallen in with some who are called Christians, but who do not admit this
[truth], and venture to blaspheme the God of Abraham, and the God of Isaac, and the God of Jacob; who
say there is no resurrection of the dead, and that their souls, when they die, are taken to heaven; do not
imagine that they are Christians…But I and others, who are right-minded Christians on all points, are
assured that there will be a resurrection of the dead, and a thousand years.
Even the Rabbi Trypho seems surprised that Justin held this view! Further it must be stated that
Justin expected only Christians to live on into this rebuilt Jerusalem! Justin did not believe the Jews would
be there, unless they accept Jesus the Lord in this life:
“And you deceive yourselves while you fancy that, because you are the seed of Abraham after the
flesh, therefore you shall fully inherit the good things announced to be bestowed by God through Christ.
For no one, not even of them, has anything to look for, but only those who in mind are assimilated to the
faith of Abraham, and who have recognised all the mysteries…So that it becomes you to eradicate this
hope from your souls, and hasten to know in what way forgiveness of sins, and a hope of inheriting the
promised good things, shall be yours. But there is no other [way] than this,--to become acquainted with this
Christ, to be washed in the fountain spoken of by Isaiah for the remission of sins; and for the rest, to live
sinless lives.” Chap 45
And though I acknowledge that Justin taught a literal Millennium, yet he also taught that Christ is
reigning now, at the right hand of God:
“This is the generation of them that seek the Lord, that seek the face of the God of Jacob. Lift up
your gates, ye rulers; and be ye lift up, ye everlasting doors; and the King of glory shall come in. Who is
this King of glory? The Lord strong and mighty in battle. Lift up your gates, ye rulers; and be ye lift up, ye
everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord of hosts, He is
the King of glory.’ Accordingly, it is shown that Solomon is not the Lord of hosts; but when our Christ rose
from the dead and ascended to heaven, the rulers in heaven, under appointment of God, are commanded to
open the gates of heaven, that He who is King of glory may enter in, and having ascended, may sit on the
right hand of the Father until He make the enemies His footstool, as has been made manifest by another
Psalm.” Chap 36
Justin did believe in a literal thousand years in Jerusalem, but he says that other Christians did not
hold to this. This shows us that the idea that Amillennialism began with Augustine in the fourth century is
erroneous. He certainly was not dispensational for he taught that the church is spiritual Israel, and that the
promises given to Israel have now been given to the church.
Irenaeus (c. 140-202)

As we have seen before Irenaeus received his teaching on this from Papias – “And these things are
bone witness to in writing by Papias, the hearer of John”. Irenaeus in turn taught Hippolytus, bishop of
Rome, who held similar views to his master. Irenaeus, unlike the dispensationalists, taught that the Church
is the seed, and that the church would receive the inheritance of ‘the land’ at the resurrection.
“Thus did he [Abraham] await patiently the promise of God, and was unwilling to appear to
receive from men, what God had promised to give him, when He said again to him as follows: “I will give
this land to thy seed, from the river of Egypt even unto the great river Euphrates.” If, then, God promised
him the inheritance of the land, yet he did not receive it during all the time of his sojourn there, it must be,
that together with his seed, that is, those who fear God and believe in Him, he shall receive it at the
resurrection of the just. For his seed is the Church, which receives the adoption to God through the Lord, as
John the Baptist said: “For God is able from the stones to raise up children to Abraham.” Thus also the
apostle says in the Epistle to the Galatians: “But ye, brethren, as Isaac was, are the children of the promise.”
And again, in the same Epistle, he plainly declares that they who have believed in Christ do receive Christ,
the promise to Abraham thus saying, “The promises were spoken to Abraham, and to his seed. Now He
does not say, And of seeds, as if [He spake] of many, but as of one, And to thy seed, which is Christ.” And
again, confirming his former words, he says, “Even as Abraham believed God, and it was accounted to him
for righteousness. Know ye therefore, that they which are of faith are the children of Abraham.
But the Scripture, fore-seeing that God would justify the heathen through faith, declared to
Abraham beforehand, That in thee shall all nations be blessed. So then they which are of faith shall be
blessed with faithful Abraham.” Thus, then, they who are of faith shall be blessed with faithful Abraham,
and these are the children of Abraham. Now God made promise of the earth to Abraham and his seed; yet
neither Abraham nor his seed, that is, those who are justified by faith, do now receive any inheritance in it;
but they shall receive it at the resurrection of the just. For God is true and faithful; and on this account He
said, “Blessed are the meek, for they shall inherit the earth.” Against Heresies Book 5, Chap.32
And so once again Showers does not have much to gain. And once again he has not informed the
reader of what Irenaeus taught with regard to these things. He was not dispensational. Once again also,
Irenaeus taught that the Christians would reign in the Millennium- “The predicted blessing, therefore,
belongs unquestionably to the times of the kingdom, when the righteous shall bear rule upon their rising
from the dead” (Chap.33).
Irenaeus was writing against the growing Gnostic influence. Though earlier groups had taught a
literal millennium, the Gnostics appear to have taught against any notion which mixed the ‘evil’ natural
realm with the ‘good’ spiritual realm. Todd Seidel adds these remarks about Irenaeus’ acceptance of this
doctrine:
“Part of the growing debate reflected a concern over the material nature of the eternal age. In a
world where Gnosticism was on the rise, it is easy to understand how a 1,000 year material reign of Christ
would serve well. Irenaeus, one of the foremost early millenarian thinkers, was also a leader in the fight
against Gnosticism – a movement whose more acetic forms proposed a radical rejection of the material
world. A future millennium situated in the material world would certainly help Irenaeus in his fight.”
Millenarian History: The Birth, Death, and Resurrection of Neo-Christian Eschatology By Todd Seidel
Tertullian (c. 160 - c. 220)

Tertullian was another early church father who taught an earthly millennium, though like the
others he taught that it would be the saints who reign, not the Jews. And it would be from the New
Jerusalem, not the old.
There is another unfortunate historical misrepresentation by Showers in this passage. Showers

says “In a work which he wrote before his association with Montanism, Tertullian stated, “But we do
confess that a kingdom is promised to us upon the earth…”“ p.123.
Showers does not want to admit that Tertullian wrote this after he became Montanist. The problem
here is that this quote is taken from Tertullian’s treatise Against Marcion. There is no doubt that treatise
was written after, not before his association with Montanism. How can I say that? Because in the same
book, in fact in the same chapter, on the very next line, to the one quoted by Showers, Tertullian says
“And the word of the new prophecy which is a part of our belief, attests how it foretold that there
would be for a sign a picture of this very city exhibited to view previous to its manifestation” (Against
Marcion Book 3).
Did Showers not even check his quotes? Did he not know that the ‘new prophecy’ was a reference
to Montanism? Or did he not see it? The back of the book makes it clear that he is a learned man, having a
Bachelor of Arts, a Master of Theology and a Doctor of Theology. Ought not this man be able to check his
references a little better before going into print? Todd Seidel’s comments regarding Irenaeus could equally
apply to Tertullian who wrote against the Gnostic Marcion, especially since Marcion’s doctrine taught
against the Old Testament.
Lactantius p.124-6
Yet again he taught that the saints would reign in a rebuilt Jerusalem, not the Jews.
“…it is evident that no hope remains to the Jews, unless, turning themselves to repentance, and
being cleansed from the blood with which they polluted themselves, they shall begin to hope in Him whom
they denied.” (Epitome of the Divine Institutes Chap. 48)
Brian E. Daley shares these comments:
“Lactantius presents his description of the end of history as “the teaching of the holy prophets,” a
secret tradition carefully guarded by Christians alone. Its contents, however, are a curious hybrid of
Christian apocalypticism and the speculations of late pagan “prophetic” literature – of works like the non-
Christian Sibylline Oracles, the Hermetic tract Asclepius, and the Hellenized Zoroastrian work known as
the Oracles of Hystaspes. This eclecticism is undoubtedly due in part to Lactantius’ apologetic and
popularizing intentions in writing the work, but it also represents the farthest development hitherto of what
would become a much more widespread phenomenon: the blending of biblical eschatology with the
elements of folk religion, occult speculation and late antique literary traditions, in a vividly concrete picture
of our individual and collective destinies. Brian E. Daley, The hope of the early church: a handbook of
patristic eschatology, (Cambridge1991), p.68. Quoted by Seidel.
Showers concludes this section by saying: “This examination of early Church leaders indicates that they
were, indeed, Premillennial by conviction”
Well Showers may wish that it were so, but the testimony of Justin is against him. The most he
can claim is that the early church was divided. Yet even that is far from the truth. The overwhelming
witness is that the Church by and large was against this teaching, and that it did not enter into the church
until the second century. Hegesippus lived in the first century, and parts of his writings are preserved via
Eusebius. He related how that at the time of Emperor Domitian (AD 81-96) the grandchildren of Jude, the
brother of the Lord, were brought before the King who feared the coming of Christ. Hegesippus relates
that:
“…he [Domitian] asked them if they were descendants of David, and they confessed that they
were. Then he asked them how much property they had, or how much money they owned. And both of
them answered that they had only nine thousand denarii, half of which belonged to each of them; and this
property did not consist of silver, but of a piece of land which contained only thirty-nine acres, and from
which they raised their taxes and supported themselves by their own labour… And when they were asked
concerning Christ and his kingdom, of what sort it was and where and when it was to appear, they
answered that it was not a temporal nor an earthly kingdom, but a heavenly and angelic one, which would
appear at the end of the world, when he should come in glory to judge the quick and the dead, and to give
unto every one according to his works. Upon hearing this, Domitian did not pass judgment against them,
but, despising them as of no account, he let them go, and by a decree put a stop to the persecution of the
Church.” (Ecclesiastical History Book 3 Chap. 20)
Even the Apostles Creed says the same, confessing that Jesus will come again ‘to judge the living
and the dead’. The Nicene Creed said “He shall come again, with glory, to judge the quick and the dead;
whose kingdom shall have no end.” What about the very early writing, The Epistle to Diognetus? It says:
“For God has loved mankind, on whose account He made the world, to whom He rendered subject
all the things that are in it, to whom He gave reason and understanding, to whom alone He imparted the
privilege of looking upwards to Himself, whom He formed after His own image, to whom He sent His
only-begotten Son, to whom He has promised a kingdom in heaven, and will give it to those who have
loved Him.” (The Epistle Of Mathetes To Diognetus Chap.10).
Oswald T Allis says that millennial views were extensively circulated in the Early Church through
such Jewish or Jewish-Christian writings such as 4 Esdras, Assumption of Moses, Ascension of Isaiah, and
Psalms of Solomon. (Oswald T Allis Prophecy and the Church, London 1945 p.287 n.12).
“It appears clearly that at least one of the sources of chiliasm in the early church must be found in
Jewish imagination, which originated the ‘Jewish fables’ against which the apostle Paul warns Titus
(1:14).” (Pieters quoted in A Critique of the Premillennial View of Scripture and Review of its Historical
Development with a consideration of Revelation chapter twenty verses one to six by Alan Nairne, England,
2000)
Seidel sees this link strongly. He writes
“Charges of Judaizing or pagan influence were not uncommon from millenarian opponents. Both
Origen and Jerome made such accusations as did other early writers. It is also evident, as we have already
suggested, that the connection between millenarian thinking and the Jewish concept of a 6,000 year
chronology is indicative of a strong influence from popular Jewish eschatology.”
Origen (c.185-254) described the millennial teaching of his day:
Certain persons, then, refusing the labour of thinking, and adopting a superficial view of the letter
of the law, and yielding rather in some measure to the indulgence of their own desires and lusts, being
disciples of the letter alone, are of opinion that the fulfilment of the promises of the future are to be looked
for in bodily pleasure and luxury; and therefore they especially desire to have again, after the resurrection,
such bodily structures as may never be without the power of eating, and drinking, and performing all the
functions of flesh and blood, not following the opinion of the Apostle Paul regarding the resurrection of a
spiritual body. And consequently they say, that after the resurrection there will be marriages, and the
begetting of children, imagining to themselves that the earthly city of Jerusalem is to be rebuilt… And
these views they think to establish on the authority of the prophets by those promises which are written
regarding Jerusalem; and by those passages also where it is said, that they who serve the Lord shall eat and
drink, but that sinners shall hunger and thirst; that the righteous shall be joyful, but that sorrow shall
possess the wicked…Such are the views of those who, while believing in Christ, understand the divine
Scriptures in a sort of Jewish sense, drawing from them nothing worthy of the divine promises. Those,
however, who receive the representations of Scripture according to the understanding of the apostles,
entertain the hope that the saints will eat indeed, but that it will be the bread of life…” (Origen De
Principiis Book 2. Chap. 11)
Others traced the influence of millennial teaching to Cerinthus the arch-heretic. Eusebius quotes
the words of Caius, a presbyter of the Church of Rome during the bishopric of Zephyrinus (AD 198-217):
“We have understood that at this time Cerinthus, the author of another heresy, made his
appearance. Caius, whose words we quoted above, in the Disputation which is ascribed to him, writes as
follows concerning this man: “But Cerinthus also, by means of revelations which he pretends were written
by a great apostle, brings before us marvelous things which he falsely claims were shown him by angels;
and he says that after the resurrection the kingdom of Christ will be set up on earth, and that the flesh
dwelling in Jerusalem will again be subject to desires and pleasures. And being an enemy of the Scriptures
of God, he asserts, with the purpose of deceiving men, that there is to be a period of a thousand years a for
marriage festivals.”“ Ecclesiastical History Book 2, Chapter 28
The Rise of Ammillenialism

It is often claimed that opposition to this doctrine of Pre-millennialism began with the allegorical
school of Alexandria. For example Showers says: “…a new theology, known as Alexandrian theology,
developed in the Greek Church. This new theology was formed by Origen and other Church scholars in
Alexandria, Egypt.” (Chapter 12, p.128). Is this true?
“Though the Antiochene school did hold to a more literal approach to interpretation, neither their
methods nor their conclusions had much in common with LaHaye and the dispensational variety of
literalism which he represents. Not only were leading proponents of the Antiochene school non-
millenarian, they also held many points of agreement with the Alexandrian school. In particularly, both
schools held to a form of realized eschatology. One of the most influential members of the Antiochene
school was Theodore of Mopsuestia (c. 352-428).
He argued that Christ’s first coming had ushered in the kingdom, seeing it as a spiritual reality
which occurred through union with Christ. The final redemption would deliver believers from the “middle
position” they occupied during the present age. The age which followed was to be an eternal one, free from
corruption, and united with Christ. Mopsuestia’s successor, Theodoret of Cyrus (c. 393-466) also was a
strong promoter of the Antiochene school. He believed the Holy Spirit was a foretaste of a future where
believers share in Christ’s humanity forever. Daley comments that, “[Theodoret] makes it clear, too, in one
strongly anti-millenarian passage, that the good things promised the heirs of God’s Kingdom will not be
things ‘of a perishable or temporary kind, but the enjoyment of eternal blessings.’ (Siedel, Ibid.)
Further it is claimed that Augustine developed Ammillenialism. If this was true, why is it that one
of Augustine’s enemies, a Donatist by the name of Tyconius (d. c. 380s), also taught against this doctrine
of Premillennialism?
He “understood Revelation. 20 as representing a picture of the church age. He believed the
millennial reign is something the saints presently experience through union with Christ. Tyconius believed
that Christ was the first resurrection, and that the picture of the Saints reigning with Christ was a symbolic
portrayal of the Church age. (Seidel, Ibid.)
We should note that the Premillennialism of Augustine’s day, which he rejected, was a carnal one:
“And, this opinion would not be objectionable, if it were believed that the joys of the saints in that
Sabbath shall be spiritual, and consequent on the presence of God; for I myself, too, once held this opinion.
But, as they assert, that those who rise again shall enjoy the leisure of immoderate carnal banquets,
furnished with an amount of meat and drink such as not only to shock the feeling of the temperate, but even
to surpass the measure of credulity itself, such assertions can be believed only by the carnal. They who do
believe them are called by the spiritual Chiliasts, which we may literally reproduce by the name
Millenarians.” City of God (Book 20, chapter 7)
Augustine did however introduce a new concept. He believed that the reign of the saints is to be political in
this world, and exercised by the Church. He thus used the literalism of a political reign and the idea of a
millennium, to bring forth a form of Postmillennialism. Like the medieval Catholic church, and like many
modern Reformed Theonomists, who both followed this theologian, he advocated physical force to be used
against anyone not submitting to the Church. His works laid a foundation that would bring forth terrifying
results in the centuries to come. But the same Jewish error was at its root, for Jesus said, “My Kingdom is
not of this world”.
Anabaptists and the Millennium

Many writers, again including Showers, attempt to paint the Anabaptists as Premillennialists too.
This is often seen as an important link, for many dispensationalists see the Anabaptists as predecessors to
the Baptists. As we have seen Dispensationalists got their doctrine from the Plymouth Brethren, not the
Anabaptists, or even the early Baptists. Let us take a look at the Anabaptists, and also of the early prophetic
views of the early Baptists. Many Dispensationalists are Baptist by name, yet true Baptist doctrine is in no
way Dispensational. Dispensationalism represents a departure from the historic Baptist faith.
The Anabaptists
It is true that the revolutionary Münsterites were millennial, with terrible consequences. But they
did not represent the majority of peaceful Anabaptists. In fact, in his complete works, Menno Simons, a
leader among the Dutch Anabaptists, calls it a ‘Jewish’ interpretation. He further says:
“Observe all of you who persecute the word of the lord and his people, this is our instruction,
doctrine and belief concerning baptism (doop), according to the instruction of the words of Christ, namely,
we must first hear the word of God, believe it, and then upon our faith be baptized (gedoopt); we are not
seditious or contentious; we do not approve of polygamy; neither do we seek nor wait for any kingdom
upon earth. Oh no! No! To God be eternal praise; we will know that the word of the Lord teaches us and
testifies to, on the subject. The word of the Lord commands us that we, with sincere hearts, desire to die to
sin, to bury our sins with Christ, and with him to arise to a new life, even as baptism (doop) is portrayed.”
(Menno, Wercken, 17).
So also did the earliest Mennonite Confessions state, such as the Confession of Faith (1617),
which in strong terms sets forth the general resurrection at the Lord’s second coming, followed by the
eternal kingdom.
The Anabaptist concept of the Kingdom was far removed from the Premillennial:
Peter Riedemann, the Hutterian leader, wrote in 1545:
“Christ, the Prince of Peace, has established His Kingdom, that is, His Church, and has purchased
it by His blood. In this kingdom all worldly warfare has ended. Therefore a Christian has no part in war nor
does he wield the sword to execute vengeance.” (Peter Riedemann, Rechenschaft unserer Religion, Lehre
sod Glaubens, von den Bruedern die Man die Hutterischen nennt, 105, quoted in The Anabaptist Vision By
Harold S. Bender, 1944)
Like many modern day Charismatics, the Kingdom was something lived and experienced. Gabriel
Ascherham, was a leader of a large Anabaptist community at Rossitz in Moravia, in the late 1520s. He
wrote:
“The apostles did not preach anything about community of goods nor order any one to keep it, in
the first church at Jerusalem. But when they heard the good news of Christ and the kingdom of God the
people believed and came to take part in the visible kingdom of the Holy Ghost. He filled them with joy
and fixed their hearts upon heavenly blessings, so that they counted earthly possessions as nothing.
Willingly, on their own and without being told, motivated only by the joy in their hearts, they went and
sold their property, bringing the money from it to lay at the apostles’ feet. Then they distributed to
everyone according to his need. The first believers began community of goods without being told, everyone
giving out of his own free will. Community of goods, as a result, was an open witness of the kingdom of
God that had already come to them. It was not something commanded by men for the sake of the kingdom
of God.” From Vom Unterschied Göttlicher und Menschlicher Weisheit, first published in 1544. Quoted in
The Secret of the Strength: What Would the Anabaptists Tell This Generation? by Peter Hoover)
Thus one modern writer on the Anabaptists could say:
“The Jews looked for an earthly kingdom with an earthly Messiah. The Christians, after a few
centuries, went the way of the Jews. “But the kingdom of God,” Jesus said, “does not come with your
careful observation, nor will people say, here it is, or, there it is, because the kingdom of God is within
you!” (Luke 17:20-21).
For some time, right after the Dark Ages, this “inner kingdom,” the Kingdom of Heaven, came
down to touch the Anabaptist movement. It touched it with the clear light of conviction that shone from the
face of the miller’s son, only sixteen years old, who could say at the price of his life: “God does not want
me to do that.” And it led the Anabaptists . . .” (The Secret of the Strength: What Would the Anabaptists
Tell This Generation? by Peter Hoover)
While we are looking at the Anabaptists, it would be well for us to remind ourselves that the
prophetic views of the Anabaptists were radically different from today’s schemes. The Anabaptists
interpreted prophecy according to the historicist view of Bible prophecy. In fact this had been the teaching
of all of the groups of Christians who lived during the Middle Ages. The Waldensians in their treatise The
Noble Lesson, (1100 A.D.) wrote: “Antichrist, the predicted murderer of the Saints, hath already appeared
in his true character, seated monarchally in the seven-hilled city.” The Bohemian Brethren, in the
thirteenth century were said to have taught against the Church of Rome: “The first error, saith he, is that the
Church of Rome is not the Church of Jesus Christ, but an assembly of wicked men, and the whore that sits
upon the beast in the Revelation. ... They declare the Pope to be the head and ringleader of all errors”
(Allix, Ancient Churches of Piedmont, pp. 242-259). The Petrobusians, another group of true Christians
from medieval times, also considered the Pope to be the Antichrist (Allix, Ancient Churches of the
Albigenses, p. 142). And so also the Lollards, the followers of Wycliffe, taught also (Writings and
Examinations of Brute, Thorpe, Cobham, Hilton, Pecock, Bilney, and Others; With The Lantern of Light,
1842).
The Anabaptists taught that the ‘falling away’ had occurred historically at the time of Constantine
the Great, and that thereafter the ‘Man of Sin’ had taken his place in the ‘Temple of God’, the Church, and
that from there he had sat in his bishop’s seat ruling over the Church. From this seat, the Papacy increased
in power until like the beast of Revelation it held sway over the kings of the earth, as God himself, and as
Christ’s representative. For example Pope Boniface VIII said about himself:
“The Roman Pontiff judges all men, but is judged by no one.
“We declare, assert, define and pronounce: To be subject to the Roman Pontiff is to every human creature
altogether necessary for salvation...
“That which was spoken of Christ...’Thou hast subdued all things under His feet,’ may well seem
verified in me. I have the authority of the King of kings. I am all in all and above all, so that God, Himself
and I, the Vicar of God, have but one consistory, and I am able to do almost all that God can do. What
therefore, can you make of me but God?” The Bull Sanctum, Nov. 18, 1302
It is true that the earthly power of the Papacy grew out of the decay of the Roman Empire. And so
they taught that the ‘hindrance’ mentioned by the apostle, was this Empire, and that following its demise
the Papacy rose from the Church of God showing itself that it was God. That is why Menno Simons could
refer to the Pope as “the Antichrist” and as “the abomination of desolation”. This view, that the ‘hindrance’
mentioned by Paul was the Roman power, is an interpretation reaching back into the earliest ages of the
Church. Tertullian (c. 160 - c. 220) said “That day shall not come, unless, indeed, there come a falling
away, he means indeed of this present empire...and he who now hinders must hinder, until he be taken our
of the way. What obstacle is there but the Roman state, the falling away of which, by being scattered into
ten kingdoms shall introduce Antichrist upon its ruins?” [Tertullian, On the Resurrection of the Flesh, chap.
XXIV.]. John Chrysostom, who died in 408 A.D, writing in his Homily on Second Thessalonians, tells us
that there were two views prevalent in the Church of his day, one that the hindrance was the gifts of the
Spirit, and the other that the hindrance was the Roman power.
He writes “One may first naturally inquire what is that which withholds, and after that would
know why Paul expresses this so obscurely. What then is it that hinders him [Antichrist] from being
revealed? Some indeed say the grace of the Spirit, but others the Roman Empire, to whom I most of all
accede. Because he said this of the Roman Empire he naturally ... speaks covertly and darkly. For he did
not wish to bring upon himself ... useless dangers. For if he had said, that after ... a while the Roman
Empire would be dissolved, they would immediately have even overwhelmed him as a pestilent person, and
all the [other] faithful as living and [seeking] this end.” [Chrysostom, Homily IV, 1] We could continue
with the testimonies of other men, such as Irenaeus, Jerome, Justin and others, but I trust that this will
suffice for now.
For a more thorough dealing of these issues I strongly recommend the commentary on Revelation
by Fred Miller available at http://www.ao.net/~fmoeller/. Also Romanism and the Reformation by Grattan
Guinness and the Horae Apocalypticae, both available at http://www.historicist.com.
The early Baptists held various different views regarding the Millennium. Some were Fifth
Monarchy men, a kind of Post-Millennial interpretation that looks to the saints taking possession of the
Kingdoms of this world. Many of these marched in Oliver Cromwell’s New Model Army. Hansard Knolly,
a great leader among the early Particular Baptists represents the view held by many fifth monarchy men.
Writing on the parable of the Wise and Foolish Virgins, he takes the coming of the Lord here to be not the
physical return of Christ to judge the living and the dead, but a “virtual, spiritual, powerful and glorious
coming in his Saints and Sanction as the Bridegroom of his Church, the new Jerusalem, who shall also
come down from God out of Heaven, prepared as a Bride adorned for her husband.”
He continues “This is our David’s Mystical Kingdom on Earth among his Saints, when HE shall
be King of all the Earth, and all the Kingdoms of this world shall be Christ’s. And when the Lord’s
redeemed Ones, whom He has made Kings and Priests to God, shall have the Kingdom and Dominion
under the whole Heaven given to them, and they shall reign on Earth.” Jesus he said would reign ‘In and
through His Saints’.
Judging from the early Baptist Confessions, such as the London Confessions, many early Baptists
were A-millennial, teaching a general resurrection followed by the Judgement at the end of the world at the
return of Christ. Others, centred around John Bunyan believed that Jesus would reign from a Davidic
throne in Jerusalem for ever. However all of the early Baptists believed in a historical interpretation of
prophecy. All of them identified themselves with the ‘woman in the wilderness’ who was hid of God for
1260 years of prophetic days, bearing witness against the Papal Man of Sin. Daniel King in his treatise ‘A
Way to Zion’, written in 1656 expresses the old Baptist view when he uses this truth of the woman in the
wilderness to show that there has always been a true Church even in the darkest days of Popery. And this
same view was the view of the first American Baptists.
For example Roger Williams (1603-1683) was the first Baptist Pastor in America. He spoke of the
Pope as “the pretended Vicar of Christ on earth, who sits as God over the Temple of God, exalting himself
not only above all that is called God, but over the souls and consciences of all his vassals, yea over the
Spirit of Christ, over the Holy Spirit, yea, and God himself...speaking against the God of heaven, thinking
to change times and laws; but he is the son of perdition (II Thess. 2).” (Taken from The Prophetic Faith of
Our Fathers by Froom, Vol. 3, pg. 52.)
The Kingdom of God

“The kingdom of heaven! This is the theme which engrossed the prophets of old, and formed the
basis of the revelation of our Lord and his holy apostles. The rule of God’s anointed was the hope of the
former, “and all the prophets from Samuel and those that follow after, as many as have spoken, have
likewise foretold of these days” (Acts 3:24). The inauguration of that reign constituted the foundation of the
proclamation of the latter. As soon as our Lord had been immersed in the Jordan, and had grappled with the
tempter in the wilderness, he launched into his mission. “From that time Jesus began to preach, and to say,
Repent: for the kingdom of heaven is at hand” (Matt. 4:17). ... We may properly pray for a rule or authority
to come or start, but not for a territory or region to do so. In every case where the word is employed in
conjunction with the word “preached” it should, without exception, be translated “reign.” For example,
“From that time Jesus began to proclaim, saying, Reform, for the Reign of Heaven approaches” (Matt.
4:17)… The words translated by our English word “preach” in their original usage by the Holy Spirit,
meant something far different than the modern meaning attached to “preach.” The idea of announcing or
heralding was ever present in them...The Jewish world at that time was in a state of great expectancy. All
were looking for a restoration of the kingdom to Israel, and the ushering in of a golden age by the Messiah
of whom the prophets had spoken. Jerusalem, as the capital of the new regime, would be world famous.
The Gentiles would become tributaries and would converge upon the Jewish commonwealth with gold and
silver in abundance.
Much of the thinking centered around a materialistic and earthly speculation. Matthew’s account
was addressed to the Jews to prove that the Nazarene was the Messiah. The term “kingdom of heaven” was
employed to distract their minds from the idea of an earthly prince leading a victorious army. It was
intended to point their minds upward and to recognize a higher source of origin and a different type of
sovereignty. An appeal of a different nature was necessary to reach the non-Jewish hearers of that day.”
The Kingdom Of The Messiah by W. Carl Ketcherside
Ketcherside is right. Jesus came to bring a different type of Kingdom to that which the Jews expected:
Because of this great hope, it was a monumental declaration that day when Jesus declared to the Jewish
mentality, “You must change your way of thinking for the kingdom of heaven is at hand!”…The kingdom
had come in a person - the King, spirit made flesh; and to see the spiritual kingdom they would have to be
born of the Spirit… (Dudley Hall, Out of the Comfort Zone, 1991)
Dispensationalists still hold to this earthly concept of a Kingdom. Showers speaks of God “…restoring His
Theocratic Kingdom Rule to the earth” when he returns. p.165. So what do we make of the Scriptures that
plainly teach that Christ set his Kingdom up at his first Advent?
“From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand” (Matt.
4:17).
What can the dispensationalist do with such a verse?
“And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not
taste of death, till they have seen the kingdom of God come with power.” Mark 9:1
What is the clear sense of these passages? And how can the dispensationalist deny that the Kingdom was
set up?
“But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.” Matt. 12:28
“Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.”
Mark 11:10
“And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of
God. And no man after that durst ask him any question.” Mark 12:34
“Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.” Luke 17:21
So also the conditions for entering the Kingdom were far different to what the dispensationalist says:
“And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter
into the kingdom of heaven.” Matt. 18:3
“For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and
Pharisees, ye shall in no case enter into the kingdom of heaven.” Matt. 5:20
“Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the
will of my Father which is in heaven”. Matt. 7:21
“Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot
see the kingdom of God.” John 3:3
According to Scripture people were pressing into the Kingdom when the Lord came to earth – “The law
and the prophets were until John: since that time the kingdom of God is preached, and every man presseth
into it.” Luke 16:16
Amazingly, Showers puts the fulfilment of Psalm 2: 6-9, the Messiah reigning from the heavenly Zion, in
the future! Could anyone, reading these Scriptures regarding the Kingdom, come away believing that the
Kingdom is a Jewish political Kingdom upon this earth? He further says:
“Prior to His Matthew 16:18 statement [the first mention of the Church, where Jesus says “I will
build my Church”], Jesus had been presenting Himself to Israel as its Messiah, the One who would set up
the promised Theocratic Kingdom of God. He had claimed to be the Messiah…He had preached the Gospel
of the Kingdom: “Repent; for the Kingdom of heaven is at hand…In spite of Jesus’ claim to be the Messiah
who would set up the Theocratic Kingdom…Israel was determined to reject Him and His claim…” p.180
The writer goes on to say that from that point Jesus changed his mission to that of dying, that
before this He had an option of either bringing in the Kingdom or of dying on the cross. The writer points
to the fact that Jesus began telling the apostles of his death and resurrection after the revelation of His
Church, and that they were told not to make him known as the Christ. But surely the point of this was that
Christ was giving them further indication as to the spiritual nature of the Kingdom. He was not abandoning
his original plan! What he says about the Kingdom after Matthew 16 is fully consistent with what he said
before! After he says “Verily I say unto you, Except ye be converted, and become as little children, ye shall
not enter into the kingdom of heaven.” Matt. 18:3 Did he then abandon the Kingdom as the writer would
have us believe? So also Matthew 16, right after mentioning the Church, says “Verily I say unto you, There
be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom”
The parallel account in Mark has it: “And he said unto them, Verily I say unto you, That there be some of
them that stand here, which shall not taste of death, till they have seen the kingdom of God come with
power.”
There is a connection here that is not readily apparent. It is the ministry of the Son of Man to
Israel then, and the coming ministry of the Son of God from glory that He was to bring in after his
ascension. This is a not part of the purpose for this paper. But suffice for now to say that Matthew records
Jesus saying ‘Who do men say that I the Son of Man am’, with the statement from Peter that he believed
that he was ‘the Christ, the Son of the living God’, followed by Jesus’ declaration regarding this being the
Rock upon which He would (future tense) build His Church. Mark however, simply records Jesus saying
‘Who do men say that I am?” with a statement from Peter that He was the Christ, or Anointed One. The
point is that Matthew was showing that the ministry as Son of Man was for the Jews, but that there would
be a coming ministry, following his death and resurrection, when He would build His Church as the Son of
God in glory. And so He began to teach them of his upcoming rejection in Jerusalem, and how He would
rise again.
Far from postponing the Kingdom for 2000 years, he declares that it would come with power in
the lifetime of some present.
This idea of a Jesus not bringing the Kingdom that he declared to be ‘at hand’ is called the
‘Kingdom offer,’ that is that the Kingdom was offered to the Jews, but that because they rejected this offer,
the Kingdom was postponed until the second coming. Presumably, had they accepted it, Jesus would not
have needed to go to the cross. And so also the church is seen, not as the purpose of history for the Lord to
redeem in one body those who he chose from before the foundation of the world, the true seed of Abraham
and heirs of the promise; but rather as a dispensational afterthought, as a new plan not previously made
known in the Scriptures.
It might well be asked of our dispensational friends today-What was it that the Lord hid from the
wise and prudent Jews of His day and revealed only to “babes” (Matt. 11:25)? If it were “the things”
pertaining to His kingdom which He had come to establish on the ruins of Satan’s empire of sin and death,
then the “kingdom” which he “offered” to the Jews was entirely spiritual and not natural, and this is the
reason why it was concealed from all except those with eyes to see and ears to hear. The reason why the
Jews rejected Christ is the same as that for which they still reject Him today-namely, because they expected
an earthly kingdom, and Christ did not bring them this. The prevailing prophetical theories, however, insist
that Christ did in fact “offer” this kingdom to the Jews and because they rejected the offer, the gospel was
brought in as an afterthought or a substitute. What the dispensational theory is saying is that Christ offered
to the Jews the very kingdom which they expected, but they rejected Him and it! At the last, says this
extraordinary theory, Christ will relent and will in fact give the Jews the very kingdom which they crucified
Him for not establishing at His first coming…
If our friends cannot see the hopeless dilemma in which their theory involves them, we can only
marvel at the success of that error of dispensationalism by which evil powers have succeeded in well nigh
destroying scriptural exposition and understanding…The truth is that there is not a breath of suggestion that
Christ ever offered” to the Jews any other “kingdom” but the gospel: that this was in fact the kingdom
which John the Baptist came to present under the keyword “repent,” which Christ Himself presented with
the same keyword “repent,” that the Sermon on the Mount with which He formally introduced His mission
was in fact an exposition of the text- “Repent, for the kingdom of Heaven is at hand.” In that great sermon
Christ promised or offered nothing to anyone except “the poor in spirit,” the “mourner for sin,” the “meek,”
the “brokenhearted,” and those who “hungered and thirsted” for true righteousness. (C D Alexander, Moses
or Christ)
The Church and Israel

I agree that the Church began on the day of Pentecost. The Covenant theologians are wrong when
they deny this. However the Dispensationalist is wrong in denying any continuity between the elect
remnant or true Jewish nation of the Old Testament, and the Church. The analogy of the olive tree provides
a good illustration. The Gentiles, who previously were not the people of God, were engrafted into the good
olive tree, or the Israel of God, and the natural branches, the Jews after the flesh but not after the Spirit,
were plucked out. This represents the continuity between Israel and the Church. They are not two entirely
different entities. The Gentiles have been brought into something, thus making of two one new man. It is
the bringing in of the Gentiles which creates the one new man. But there is continuity. The Gentiles were
brought into the olive tree. Therefore the olive tree existed prior to the bringing in.
“Wherefore remember, that ye being in time past Gentiles in the flesh, who are called
Uncircumcision by that which is called the Circumcision in the flesh made by hands; That at that time ye
were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of
promise, having no hope, and without God in the world: But now in Christ Jesus ye who sometimes were
far off are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken
down the middle wall of partition between us; Having abolished in his flesh the enmity, even the law of
commandments contained in ordinances; for to make in himself of twain one new man, so making peace;
And that he might reconcile both unto God in one body by the cross, having slain the And came and
preached peace to you which were afar off, and to them that were nigh. For through him we both have
access by one Spirit unto the Father. Now therefore ye are no more strangers and foreigners, but
fellowcitizens with the saints, and of the household of God” Ephesians 2: 11-19
Gentiles have been brought into the good of the Covenant. And now Jew and Gentile, have been
made one body through the Holy Spirit, as it is written - Galatians 3:14 “That the blessing of Abraham
might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through
faith.” That is the Church. Both Gentiles who were aliens to the commonwealth, and those Jews still in the
commonwealth of Israel, who remained faithful and were not cast out, they two together by one Spirit
baptised into one body. And yes it is true that this mystery was not revealed in times past as it has now been
made known. It was known before only in veiled prophecy.
“Of which salvation the prophets have enquired and searched diligently, who prophesied of the
grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in
them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.
Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are
now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down
from heaven; which things the angels desire to look into.” 1 Peter1: 10-12
Is Replacement Theology True?

I have read different definitions of Replacement Theology. If by this it is meant that the Church is
Israel, and that there is no other, and that the Church has so totally replaced Israel so as to mean that there
are no promises left for the natural seed, then the teaching is wrong. Paul makes clear that the natural seed
are still beloved of God for the fathers sakes, and that the gifts and calling of God on that nation are
irrevocable. However if it means that there are two Israels, one after the flesh and one after the Spirit, and
that the Church is the true Israel, being the Israel of God, made up of those who are Jews inwardly, and that
it is this Israel, which now includes Gentiles, who are heirs according to the promise, then it is right, for it
is what Scripture says. Dispensational teachers attempt to reason, which is what gets them into trouble,
trusting in their own wisdom and intellect; they attempt to reason that Israel and the Church are not the
same. However they fail to ‘rightly divide the word of truth’ by failing to see that there are two Israels, the
natural and the spiritual. The question is this; ‘is the Church spiritual Israel, and heir to the promises?’ ‘Is
the Church the legitimate successor to the nation of Israel?’ The answer is a resounding yes to both. Paul
talks of two Israel’s, the Israel after the flesh and the Israel after the Spirit.
“For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are
they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh,
these are not the children of God: but the children of the promise are counted for the seed.” Romans 11:6 –
8
“And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Galatians 3:29
This has been a lengthy reply to what is a powerful stronghold in this hour, a stronghold which
holds down many in a false sense of security, expecting to be Raptured and whisked away at any moment,
and before any trouble comes. It is a doctrine which leads to a pessimistic view of the end times, and of the
Church, and is the motivating force behind much of the anti-Anointing teaching which has engulfed the
mentality of many evangelicals. It is a teaching which relies upon very questionable interpretations of Bible
passages, yet it is widely received and too seldom questioned. It is a teaching which interprets Jesus’ words
by Paul rather than vice-versa. It is a teaching which opposes the restoration of the Gospel of the Kingdom
in this hour. It is a teaching which undermines the central role of the Church in God’s purposes for
summing up all things in Christ. Nor does it do justice to Israel after the flesh, the natural seed, holding out
for them a false hope of salvation without regeneration. May some come to see this system of man made
interpretation and fantastic schemes for what it is in truth – fables.
And so we conclude in the words of Paul.
“For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. And as
many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.” Galatians
6:15-16
Some Other Sources Used

John Nelson Darby: Defender Of The Faith by Larry V. Crutchfield
Chief Men by Pickering and Inglis
MARGARET’S REVELATION
“It was first the awful state of the land that was pressed upon me. I saw the blindness and
infatuation of the people to be very great. I felt the cry of Liberty just to be the hiss of the serpent, to drown
them in perdition. It was just ‘no God.’ I repeated the words, Now there is distress of nations, with
perplexity, the seas and the waves roaring, men’s hearts failing them for fear. Now look out for the sign of
the Son of Man. Here I was made to stop and cry out, O it is not known what the sign of the Son of Man is;
the people of God think they are waiting, but they know not what it is.
I felt this needed to be revealed, and that there was great darkness and error about it; but suddenly
what it was burst upon me with a glorious light. I saw it was just the Lord himself descending from Heaven
with a shout, just the glorified man, even Jesus; but that 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.
Many passages were revealed, in a light in which I had not before seen them. I repeated, ‘Now is
the kingdom of Heaven like unto ten virgins, who went forth to meet the Bridegroom, five wise and five
foolish; they that were foolish took their lamps, but took no oil with them; but they that were wise took oil
in their vessels with their lamps.’ ‘But be ye not unwise, but understanding what the will of the Lord is; and
be not drunk with wine wherein is excess, but be filled with the Spirit.’ This was the oil the wise virgins
took in their vessels - this is the light to be kept burning - the light of God - that we may discern that which
cometh not with observation to the natural eye. 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. But I saw that the
glory of the ministration of the Spirit had not been known. I repeated frequently, but the spiritual temple
must and shall be reared, and the fullness of Christ be poured into his body, and then shall we be caught up
to meet him. Oh none will be counted worthy of this calling but his body, which is the church, and which
must be a candlestick all of gold.
I often said, Oh the glorious inbreaking of God which is now about to burst on this earth; Oh the
glorious temple which is now about to be reared, the bride adorned for her husband; and Oh what a holy,
holy bride she must he, to be prepared for such a glorious bridegroom. I said, Now shall the people of God
have to do with realities - now shall the glorious mystery of God in our nature be known - now shall it be
known what it is for man to be glorified. I felt that the revelation of Jesus Christ had yet to be opened up - it
is not knowledge about God that it contains, but it is an entering into God - I saw that there was a glorious
breaking in of God to be. I felt as Elijah, surrounded with chariots of fire.
I saw as it were, the spiritual temple reared, and the Head Stone brought forth with shoutings of
grace, grace, unto it. It was a glorious light above the brightness of the sun that shone round about me. I felt
that those who were filled with the Spirit could see spiritual things, and feel walking in the midst of them,
while those who had not the Spirit could see nothing - so that two shall be in one bed, the one taken and the
other left, because the one has the light of God within while the other cannot see the Kingdom of Heaven. I
saw the people of God in an awfully dangerous situation, surrounded by nets and entanglements, about to
be tried, and many about to be deceived and fall.
Now will THE WICKED be revealed, with all power and signs and lying wonders, so that it it
were possible the very elect will be deceived - This is the fiery trial which is to try us. - It will be for the
purging and purifying of the real members of the body of Jesus; but Oh it will be a fiery trial. Every soul
will he shaken to the very centre. The enemy will try to shake in every thing we have believed - but the trial
of real faith will be found to honour and praise and glory. Nothing but what is of God will stand. The stony-
ground hearers will be made manifest - the love of many will wax cold.
I frequently said that night, and often since, 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 - for
it is with all deceivableness of unrighteousness he will work - he will have a counterpart for every part of
God’s truth, and an imitation for every work of the Spirit. The Spirit must and will be poured out on the
church, that she may be purified and filled with God - and just in proportion as the Spirit of God works, so
will he - when our Lord anoints men with power, so will he.
This is particularly the nature of the trial, through which those are to pass who will be counted
worthy to stand before the Son of man. There will he 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 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 will build
the temple. It is not by might nor by power, but by my Spirit, saith the Lord.
This will fit us to enter into the marriage supper of the Lamb. I saw it to be the will of God that all
should be filled. But what hindered the real life of God from being received by his people, was their turning
from Jesus, who is the way to the Father. They were not entering in by the door. For he is faithful who hath
said, by me if any man enters in he shall find pasture. They were bypassing the cross, through which every
drop of the Spirit of God flows to us. All power that comes not through the blood of Christ is not of God.
When I say, they are looking from the cross, I feel that there is much in it - they turn from the
blood of the Lamb, by which we overcome, and in which our robes are washed and made white. There are
low views of God’s holiness, and a ceasing to condemn sin in the flesh, and a looking from him who
humbled himself, and made himself of no reputation. Oh! it is needed, much needed at present, a leading
back to the cross. I saw that night, and often since, that there will be an outpouring of the Spirit on the
body, such as has not been, a baptism of fire, that all the dross may be put away. Oh there must and will be
such an indwelling of the living God as has not been - the servants of God sealed in their foreheads - great
conformity to Jesus - his holy holy image seen in his people - just the bride made comely by his comeliness
put upon her. 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. He that shall
come, will come, and will not tarry. Amen and Amen Even so come Lord Jesus.’’
http://www.apostasynow.com/topics/trib/pretrib08.html
2. The Rapture Question

Ah, THE RAPTURE, what an intriguing subject! Scores of untold saints have wondered with
great concern, “When will it happen? Will it be in my lifetime? Who of my loved ones will miss it and
have to go through the tribulation, and then off to an eternal hell? Or will I myself miss it, and stand below
watching the few lucky ones fly away into the clouds when the trumpet sounds?” Hmmm...
There are so many professing Christians who have their hope in the RAPTURE, it has become a
tenant of faith through much of the church system. Some go as far to say that you must believe in IT to be
saved. Such a thought places their hope of salvation on and exterior event, rather than the indwelling Christ
who died so they could be saved. In this study, there are three primary purposes in mind:
(1) To bring to light some truths the reader has possibly never considered.
(2) To confirm and clarify what the Spirit has already been speaking to many. And
(3), to shake, to pull down, and destroy, as Jeremiah wrote, a few man-made doctrines that are preventing
people from progressing in their quest for life. We then hope to plant and build up from there. If any or all
of these are accomplished, then we will be satisfied.
HISTORICAL ACCOUNT OF THE RAPTURE’S ORIGIN

Let us initiate this study with the words of one of today’s most prolific and anointed writers, J.
Preston Eby. Without his diligent research of these long forgotten facts, the expose of the Rapture’s Origin
would be incomplete, to say the least. He writes:
“It wasn’t until the early or mid 1800’s that there was any significant group of believers around
the world that looked for a “rapture” of the Church prior to a seven-year tribulation period.
It may come as a shock to some who read these lines, but it is a fact, nonetheless, that the
“rapture” teaching was not taught by the early Church, it was not taught by Church of the first centuries, it
was not taught by the Reformers, it was not taught by anyone (except a couple of Roman Catholic
theologians) until about the year 1830.
At the time of the Reformation, the early Protestants widely held and were convinced the Pope
was the supreme individual embodiment and personification of the spirit of antichrist, and the Roman
Church, the Harlot System of Revelation seventeen.
This understanding was responsible for bringing millions of believers out of the Roman Catholic
religious system. It therefore became expedient for certain Romish theologians to turn the attention of the
people away from the Papacy, and this they endeavored to do by inventing a counter-interpretation to that
held by the Protestants. This new scheme of prophetic interpretation became known as futurism.
Rather than viewing the drama of the book of Revelation spiritually and historically, they would
consign it all to a brief period of time at the end of the age. It was a Jesuit priest named Ribera who, in the
days of the Reformation, first taught that all the events in the book of Revelation were to take place literally
during the three and a half years reign of the antichrist way down at the end of the age.
Thus, Ribera laid the foundation of a system of prophetic interpretation of which the secret rapture
has now become an integral part.
“Later, Emmanuel Lacunza, also a Jesuit priest, built on Ribera’s teachings, and spent much of his
life writing a book titled “The Coming of Messiah in Glory and Majesty.
“Lacunza, however, wrote under the assumed name of Rabbi Ben Ezra, supposedly a learned Jew
who had accepted Christ as his Saviour. With Jesuit cunning, he thus conspired to get his book a hearing in
the Protestant world they would not even permit it in their homes coming from a Jesuit pen but as the
earnest work of the “converted Jew,” they would consume it with avid interest!
Within the pages of this elaborate forgery, Lacunza taught the novel notion that Jesus returns not
once, but twice, and at the “first stage” of His return He “raptures” His Church so they can escape the reign
of the “future antichrist.” His book was first published in Spanish in the 1812 and soon found its way onto
the shelves of the library of the Archbishop of Canterbury in London, England.
“Now, enter the name of Edward Irving. Born in Scotland in 1792, Irving became one of the most
eloquent preachers of his time, and a leading figure of the Catholic Apostolic Church of England. In 1828
his open-air meetings in Scotland drew crowds of 10,000 people. His church in London seated one
thousand people and was packed week after week with a congregation drawn from the most brilliant and
influential circles of society.
There were some among them who by prophetic declaration announced that the Lord was coming
soon, and this idea became prominent in their prophetic utterances and teachings. Out of those prophetic
declarations some began to study the scriptures in the light of a physical, literal coming of the Lord.
Up until that time the coming of the Lord was understood as coming of the Lord TO His people,
and IN His saints, and there was no sense of His fleshly coming. Irving discovered Lacunza’s book and was
deeply shaken by it, in fact, fell in love with it, translated it into English, and it was published in London in
1827. At this time Irving heard what he believed to be a voice from heaven commanding him to preach the
Secret Rapture of the Saints. Irving then began to hold Bible conferences throughout Scotland,
Emphasizing the coming of Jesus to rapture His Church.
“About this same time there began the emergence of a new movement which came to be known as
the Plymouth Brethren. The Brethren movement had its beginning in Dublin in 1825 when a small group of
earnest men, dissatisfied with the lethargic condition that prevailed in the Protestant Church in Ireland, met
for prayer and fellowship.
Soon others joined the fellowship and associated groups sprang up in various places. Though the
movement had its beginning at Dublin, it was Plymouth, England that became the center of their vast
literature outreach, thus the name Plymouth Brethren became attached.
Although there was interest from the start in prophetic subjects, the center of interest was on the
body of Christ as an organism and the spiritual unity of Christ of all believers in reaction to the deadness of
formalism of the organized church systems and the ecclesiastical hierarchy.
A man by the name of John Nelson Darby was the leading spirit among the Plymouth Brethren
from 1830 onward. Darby was from a prosperous Irish family, was educated as a lawyer, took high honors
at Dublin University, then turned aside, to his father’s chagrin, to become a minister.
“Thus Irving and Darby were contemporaries, though associated with different spiritual
movements. Another series of meetings were in progress at this time. A group of seeking Christians were
meeting in the castle of Lady Powerscourt for the study of Bible prophecy.
Many clergymen attended, and quite a few who were Irvingites. The Irvingites came to the
meetings obsessed with the ideas of the “Secret Rapture” and the “future antichrist,” imbibed from the
Jesuit teaching of the Secret Rapture and the futurist interpretation of prophecy, as well as the famous book
by Rabbi Ben-Ezra, or, actually, Jesuit priest Emmanuel Lacunza! Darby was himself a prolific writer and
from the time a constant stream of propaganda came from his pen.
His writings on biblical subjects number over 30 volumes of 600 pages each. Darby developed
and organized “futurism” into a system of prophetic teaching called “dispensationalism.” Darby’s
biographers refer to him as “the father of dispensationalism.” And the crown jewel in the kingdom of
dispensationalism is, of course, the so-called SECRET RAPTURE!

“The Secret Rapture teaching was introduced into the United States and Canada in the 1860’s and
1870’s though there is some indication that it may have been taught as early as the 1840’s. Darby himself
visited the United States six times. The new teaching was spreading.
A Congregationalist preacher by the name of C.I. Scofield came under the influence of Darby and
the Plymouth Brethren. The Scofield Reference Bible was destined to have a tremendous impact upon the
beliefs of may, when, three million copies were published in the first 50 years.
Through this Bible, Scofield carried the teaching of the Secret Rapture into the very heart of
evangelism. Some ignorant souls look on the notes in this Bible as the Word of God itself. I do not doubt
for one instant that many who read these lines have been influenced somewhere in their spiritual lives by
the footnotes in the Scofield Bible.
“There is one final link in the chain of the development and spread of the rapture theory that
should be mentioned in passing. I would draw your attention again to the source, the origin, of the rapture
doctrine and the chain of contact by which it has been brought down to this day. It began as a Roman
catholic invention.
The Jesuit priest Ribera’s writings influenced the Jesuit priest Lacunza, Lacunza influenced Irving,
Irving influenced Darby, Darby influenced Scofield, Scofield and Darby influenced D.L. Moody, and
moody influenced the Pentecostal Movement.
How? you ask. The Assemblies of God is today by far the largest Pentecostal denomination in the
world. When the Pentecostal movement began at the turn of the century, and the Assemblies of God held
their first general council in 1914 in Hot Springs, Arkansas, they were a small movement and didn’t have
their own publishing house.
They needed Sunday School and study materials for their churches so where do you suppose they
got it? They bought it from Moody Press and had their own cover stitched on it! So what do you think the
Assemblies of God people believed? They believed what Moody Bible Institute taught!
This had its impact on Pentecostal theology, because in the early years there were practically no
pre-millenialists in the Pentecostal movement. Most of the ministers in those early days came from
Presbyterian, Methodist, or other historic denominations men who, being baptized in the Holy Spirit and
leaving their denominations, joined themselves to the Assemblies of God or one of the other emerging
Pentecostal denominations.
That is how the Pentecostal movement became influenced and saturated with the “Secret Rapture”
doctrine by a direct chain right back to THE ROMAN CHURCH.” —End quote.
MARGARET MACDONALD’S ACCOUNT

The doctrine of the “PRE-TRIB RAPTURE” can also be credited to what began in Port Glasgow,
Scotland in 1830. A young Scottish lass named Margaret MacDonald had a revelation of the coming of the
Lord before the great tribulation. Several noted Bible teachers of that day picked up on this thought, but it
was Edward Irving and John Darby who were responsible for it being popularized in Scotland and England.
It is said of Darby that he borrowed from Margaret MacDonald’s revelation, modified her views,
and then taught them under his own name without giving her credit. He visited the U.S. at least five times,
and his dispensationalism became part of the Scofield Reference Bible (1909), as quoted above. It was the
notes in Scofield’s Bible that caused this new teaching to find favor in this country.
The following is Margaret MacDonald’s handwritten account of her 1830 revelation as it appears
in Memoirs of James & George MacDonald, of Port-Glasgow (1840) by Robert Norton, pp. 171-176; The
Restoration of Apostles and Prophets; In the Catholic Apostolic Church (1861) also by Norton, pp. 15-18;
and The Incredible Cover Up by Dave MacPherson, (1980) (The above statements were also taken from
this book):
them in perdition.
I repeated the words, ‘Now there is distress of nations, with perplexity, the seas and the waves
roaring, men’s hearts failing them for fear — now look out for the sign of the Son of man.’ Here I was
made to stop and cry out, ‘O it is not known what the sign of the Son of man is; the people of God think
they are waiting, but they know not what it is.’
I felt this needed to be revealed, and that there was great darkness and error about it; but suddenly
what it was burst upon me with a glorious light. I saw it was the Lord Himself descending from Heaven
with a shout, the glorified man, even Jesus; but that 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. Many passages were revealed, in a light
in which I had not before seen them.
I repeated, ‘Now is the kingdom of Heaven like unto ten virgins, who went forth to meet the
Bridegroom, five wise and five foolish; they that were foolish took their lamps, but took no oil with them;
but they that were wise took oil in their vessels with their lamps.’ ‘But be ye not unwise, but understanding
what the will of the Lord is; and be not drunk with wine wherein is excess, but be filled with the Spirit.’
This was the oil the wise virgins took in their vessels — this is the light to be kept burning — the
light of God — that we may discern that which cometh not with observation to the natural eye. 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.
But I saw that the glory of the ministration of the Spirit had not been known....I said, Now shall
the people of God have to do with realities — now shall the glorious mystery of God in our nature be
known — now shall it be know what it is for man to be glorified. I felt that the revelation of Jesus Christ
had yet to be opened up — it is not knowledge about God that it contains, but it is an entering into God I
saw that there was a glorious breaking in of God to be.
I felt as Elijah, surrounded with chariots of fire. I saw as it were, the spiritual temple reared, and
the Head Stone brought forth with shoutings of grace, grace, unto it. It was a glorious light above the
brightness of the sun, that shone round about me. I felt that those who were filled with the Spirit could see
spiritual things, and feel walking in the midst of them, while those who had not the Spirit could see nothing
so that two shall be in one bed, the one taken and the other left, because the one has the light of God within
while the other cannot see the Kingdom of Heaven. I saw the people of God in an awfully dangerous
situation, surrounded by nets and entanglements, about to be tried, and many about to be deceived and fall.
Now will THE WICKED be revealed, with all power and signs and lying wonders, so that if it were
possible the very elect will be deceived. — This is the fiery trial which is to try us.
It will be for the purging and purifying of the real members of the body of Jesus; but Oh it will be
a fiery trial. Every soul will be shaken to the very centre. The enemy will try to shake every thing we have
believed in — but the trial of real faith will be found to honour and praise and glory.
Nothing but what is of God will stand. The stony-ground hearers will be made manifest — the
love of many will wax cold. I frequently said that night, and often since, 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 for it is with all deceivableness of unrighteousness he will work — he will have a
counterpart for every part of God’s truth, and an imitation for every work of the Spirit. The Spirit must and
will be poured out on the church, that she may be purified and filled with God and just in proportion as the
Spirit of God works, so will he when our Lord anoints men with power, so will he. This is particularly the
nature of the trial through which those are to pass who will be counted worthy to stand before the Son of
man.
There will be outward trials too, but it is principally temptation. It is brought on by the outpouring
of the Spirit, and will increase in proportion as the Spirit is poured out. The trial of the Church is from
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 will build the temple....Jesus wants His bride.
His desire is toward us. He that shall come, will come, and will not tarry. Amen and Amen. Even so come
Lord Jesus.” End quote.
This young Scottish lass was not only maligned and called a heretic by the church and the news
media in her day; but her credibility has also been attacked from all sides today. Those who believe in a
literal “post-trib” rapture as well as those who see it more as an inward catching away, have brought her
under fire.
The post-tribbers have tried to discredit her, because she had said one has to be filled with the
Spirit of Christ to see the Lord coming in glory and for saying His coming to His church will be without
observation — only those with an eye (spiritual eye) to see will see Him when He appears.
Those who have the vision of an inner catching away have used her name in a negative way,
because it sounded as if she believed the saints would at that time meet Jesus in the literal air. Due to
ignoring the spiritual reality of being caught away, her vision was one of the things that helped to enforce
the concept Ribera and Lacunza founded earlier.
Both factions, the post-tribbers and the spiritual minded, have undermined the authenticity of her
vision because it did not line up with their views, and being a female, a young one at that, did not help.
After reading her account of the vision, as well as other letters she had written and what others in
her day wrote about her, we can see she had a very close walk with God and what she had seen could have
very well been by the Spirit.
The problem appears to lie with what Darby, Irving, and Scofield had done with her vision and
with her own apparent lack of understanding in what she was seeing; namely that, the soon appearing of the
Lord was speaking of His appearing in them, for in the prophecies that came through them almost always
ended with, “BEHOLD HE COMETH, JESUS COMETH.”
This would indicate He was ALREADY COMING to them at that time (JESUS COMES — A
PRESENT ACTION); but they had failed to see the spiritual reality of Him that COMES, they too were
looking for that which was outward rather than inward.
AS THE DAYS OF NOAH

“But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days
that were before the flood they were eating and drinking, marrying and giving in marriage...and knew not
until the flood came, and took them all away; Then shall two be in the field; the one shall be taken, and the
other left. And...there shall be weeping and gnashing of teeth.” (Mt. 24:37-40 & 51).
This is a passage of scripture that has been popularized as being foundational scriptures for
substantiating the rapture teachings. Many horrible sermons and stories have been fostered from these
words Jesus spoke some two thousand years ago. We don’t have the time, nor does space allow us to go
into the sum of what has been conceived in the minds of men concerning this subject.
Suffice it to say, the precepts were birthed out of the misleading hearts of two Jesuit priests, then
nurtured by the carnal minded, until it grew into the earth-swallowing flood that is today. Nevertheless,
truth will push back the overflowing waters and open vistas reality to those seeking it.
During the days of Noah, when he went into the ark and the flood came, who do we suppose were
the ones taken? We believe anyone who is seriously looking for the truth, when they read the verses above,
will conclude that it was the ungodly merrymakers who were taken away — not, and we repeat, N-O-T
Noah.
Noah was not taken and judged of God nor was he removed from the midst of the judgment; but
rather, he went into the ark, the protective hand of God. He did not escape the flood, but endured it.
When it had run its course he then set up a new kingdom (new beginnings) upon the earth, and the
elect will do the same at the commencement of this new age. The ones who were taken, however, were
those who God had taken and judged with the flood.
Therefore, when we read, “As the days of Noah were, so shall ALSO the coming of the Son of
man be,” we should be able to come to the same conclusion as any rational minded person and see that the
ones taken at the end of this age are the ungodly, and they will be judged accordingly.
There is one main difference — in Noah’s day the people were judged by water, but in this day IT
IS BY FIRE that they are judged, but this fire, we should know, is not the fire we cook our beans over or
warm our homes with.
When we read that two are in the field and one is taken and the other is left, and when two are
grinding at the mill and one is taken and the other is left (verses 40-41), never let it enter our formidable
minds that the ones taken are the chosen of God. There is no place in holy writ that tells us, encourages us,
or even suggests that His overcomers ever flee from the face of the enemy, i.e. by way of a “rapture” or any
other means.
The written word doesn’t even hint that God’s plan for His mighty army of overcomers are to
sound the retreat when the Lord Himself trumpets the charging, battle cry within the recesses of our souls.
It is very common, however, to read of the victorious events that have transpired throughout all the past
ages when humble men of God were endowed with His holy spirit; and everyone of them conquered by
advancing into the camp and face of their enemies.
They did not overcome by running and hiding or flying away some where in the sky. Even the
four lepers that set the Syrian army to flight did it by advancing toward and into their camp.
“For the Lord had made the host of the Syrians to hear a noise of chariots, and noise of horses,
even the noise of a great host, and they fled for their life.” (II Kings 6:24-33 & 7:1-8). It is the same today,
we conquer by advancing when we hear the battle cry of our Lord, the Captain of our deliverance. But
never, and we repeat, NEVER do we pack our bags and withdraw from the enemy we are called to destroy.
If we should take the time to read Mt. 24:36-51, and read it very carefully, we would soon see that
those taken are the same ones who are CUT ASUNDER and their portion is that of the hypocrites. With
this being so, do we still want to be among those who are taken?
No doubt, some of us may very well be part of that company; but if we are, it would be a good
idea to be prepared for something much different than formerly assumed.
Hopefully, however, all who read these words, including myself, will be with those who are not
taken and judged, even those “Who then is a faithful and wise servant, whom his Lord hath made ruler over
His household, to give them meat in due season.” (verse 45).
These faithful ones, as the context reads, are those who are not taken into judgment, and neither
are they taken and removed from the earth, but they are those who REMAIN right here on this great planet
and rule over it with righteousness, peace and joy in the holy ghost — which, incidentally, is the kingdom
of God. (Rom. 14:17).
I WILL KEEP THEM FROM THE HOUR OF TEMPTATION

“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.” (Revelation. 3:10).
This has been one of the primary verses used to support a physical flying away into the heavens.
Let us examine it and see if this should be.
There are four words in this verse that merit attention — WORD, KEEP, TEMPTATION and
DWELL:
WORD...in this verse is translated from the Greek word LOGOS. It is a spoken word that carries
the thought and intent of the speaker, a divine expression of the substance of God (Heb. 1:3), clarification
or explanation of something. The sacred Logos connects humanity with deity, it brings forth truth and
reality. Logos can be equated with God.
KEEP...comes from the Greek word teros, and the Latin word for teros is terracea from which we
get our English word terrace. The principle word (teros) has the meaning of to watch over, to attend to
carefully, to protect, to keep in view, to guard, to apply oneself to.
TEMPTATION...comes from peirasmos which means to try, to test, to scrutinize, to discipline, to
prove.
DWELL...simply means to reside, to cohabit, to occupy a house permanently, and it comes from
the Greek word katoikeo.
(Definitions are from Strong’s Exhaustive Conc., Theological Dictionary of The New Testament
by Kittle and Friedrich, and Thayer’s Greek - English Lexicon of The New Testament.)
Let us now take the liberty and translate Revelation. 3:10 from what we have learned about the
above words: “Because when My Word of patience, THE ENDURING LOGOS, the very essence of
Myself became a reality to you, you WATCHED OVER, PROTECTED and APPLIED YOURSELF
WHOLLY TO IT and never faltered while it was being tested and proven with fire. Likewise, in the same
manner I WILL WATCH OVER, PROTECT and APPLY MYSELF WHOLLY TO YOU in the hour when
all those whose DWELLING PLACES are that of the earth are TESTED with the fires and shakings that I
will send.”
That WORD, THE LOGOS OF GOD, is the very thing that brings us to such a place of peace. It is
not the letter that killeth which we are to keep but THE REALITY OF HIS SUBSTANCE. It is this Word,
THE LOGOS, that the Bible speaks of concerning Jesus.
It tells us, “In the beginning was the WORD (THE LOGOS)...and the WORD (THE LOGOS)
WAS GOD...and THE WORD (THE LOGOS) WAS MADE FLESH....” (John 1:1 & 14). We are also told
that He was “...The brightness of His glory, and the EXPRESS IMAGE OF HIS PERSON (EXPRESSION
OF HIS SUBSTANCE, Grk).” (Heb. 1:3).
And let us not forget, those who overcame the dragon and his angels in that heavenly war of
Revelation twelve done so “...by the WORD (LOGOS) of their testimony.” (Revelation. 12:11). We will
notice one more verse — “If a man KEEP (TEROS) My SAYING (LOGOS), he shall never see death.”
(John 8:51).
The key to being not hurt by the wrath of God (Revelation. 19:15), the wrath of the devil
(Revelation. 12:12), or any other wrath or calamity that might befall the world, is not getting out of the
mess but by awakening to the reality of the logos of God within and becoming one with Him.
When we know who and what we are, that selfsame word (“...as He is so are we in this world”) (I
John 4:17), we can then let the storms rage and the waves roll, for in such peaceful assurance we can lie
down in the midst of it all and go to sleep, even as our Lord had done when He was with the twelve.
And if need be, we will be able to say peace be still and the winds will obey our voice. Go ahead,
you fearful, and fly away, but for me and my house, our desire is to remain and be part of the answer to
creations cry (Rom. 8:19-21).
The context and words are clear in Revelation 3:10. We were not being told of a plan God has
devised to remove His people from the face of hard times.
What He has related to us is how those who had already gone through His proving fires would be
immune to them when they came upon the whole world. He was telling us of a spiritual condition or realm
the faithful ones would be dwelling in during those days rather than being in a particular location.
When we have the King of kings and the Lord of lords residing within, and we are ruling with
Him from the heavens, from the mind of the anointing, no matter where we might be or where we
geographically go, we will be in paradise, and we will take it with us.
It is basic but very essential to understand what it means to dwell in the earth or to dwell in the
heavens. From what we have personally noticed, the number is very great who haven’t the foggiest notion
that one can have their feet on the earth but yet be living in heaven.
Jesus made this evident when he told Nicodemus that “...No man hath ascended up to heaven, but
He that came down from heaven, even the Son of man which is in heaven.” (John 3:13). He also said, “And
now I am no more in the world....” (John 17:11). He had His feet planted firmly upon the earth, but in
reality his place of habitation was IN HEAVEN. Beloved, that was where He lived! His home was in the
Father whose living quarters are in the realms of heaven!
If Jesus dwelled in the heavens with His Father, then what about us? Can we likewise live in such
a place today, while our feet walk life’s dusty avenues? The written word says yes: “God...hath quickened
us together with Christ, and hath RAISED US UP together, and made us SIT TOGETHER IN
HEAVENLY PLACES (in the heavens, Grk) IN CHRIST JESUS.” (Ephesians 2:4-6).
And, “If ye then BE RISEN WITH CHRIST...WHERE CHRIST SITTETH ON THE RIGHT
HAND OF GOD, set your affection on things ABOVE, not on things on the earth (i.e. DWELL in the
heavens and not on the earth). For ye are dead, and your life IS HID WITH CHRIST IN GOD. Who hath
delivered us from the power of darkness, and HATH TRANSLATED US INTO THE KINGDOM OF HIS
DEAR SON.” (Colossians 3:1-3 & 1:13). (Parenthesis my own).
Therefore, in the light of this, can we not conclude, since we are IN CHRIST who IS IN GOD and
DWELLS IN THE HEAVENS, that when our affections are on those heavenly things, we LIKEWISE ARE
DWELLING IN THE HEAVENS and not the earth? Yes indeed we can and emphatically should come to
such a conclusion!
For if we don’t, we will forever be dragging our lower lips in the dirt and becoming progressively
despondent, because it looks like we are destined to live all our lives in this cruel old world and then die
before the “blessed hope” of the rapture comes. What a sad state of being to be in, but there are untold
thousands who are graphically existing in that very thing.
Christians are wanting to fly away and escape the wrath of Satan so badly that they think God
wants the same thing. They have had such a misconception of who or what the devil is and who they and
God are not, it is a wonder we don’t hear them proclaiming, “The Lord Satan Almighty.”
Well, in reality, this is what we keep hearing their imaginations declare even if it is not the exact
words coming from their lips. Christendom has not only swung into the lethargic ebbs of despondency but
also of fearfulness, and they have created doctrines to fit their fears as well as their fantasies.
While the preachers and students of the rapture are promoting their beliefs, the written word and
God’s Spirit of reality are resounding something much differently.
Along with Revelation. 3:10, “...I will also KEEP THEE FROM THE HOUR OF TEMPTATION,
which shall come upon all the world, to try them that dwell upon the earth,” we also have Jesus saying, “I
PRAY NOT THAT THOU SHOULDEST TAKE THEM OUT OF THE WORLD, but that THOU
SHOULDEST KEEP (teros) THEM FROM THE EVIL.” (John 17:15).
We read also in this same chapter of John that Jesus had KEPT (teros) the disciples from
perishing, and it was IN THE NAME OF GOD that He kept them. (Verses 11 & 12). And he said in verses
14 and 17 His WORD (THE LOGOS — the substance of God) was what had set them apart from the
world.
By the very NATURE (NAME) and ESSENCE (LOGOS) of God through Jesus were they
protected (kept) and sanctified from the drawing influence of the world.
However, after He had left the visible realm of the physical, He sent back the selfsame Spirit and
Word that had formerly protected them outwardly which was in the form of Jesus. Upon returning, and this
time into the depths of their hearts, He performed a much greater work, for now their authority and power
was not from without but from within.
Likewise, with His Spirit and word dwelling within every believer they will also be guarded and
kept, but this will not be until they have first kept that patient, enduring Word of Himself — THE LOGOS,
the very essence and reality of God. When such a Word has been nurtured (kept) unto maturity, there will
then be something of substance that will in reality be able to carry one through the most fierce storm or
raging furnace of affliction. Without it, they will be consumed like the wood, hay, and stubble that they are.
I THESSALONIANS 4:16-17
“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: 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.” (I Thessalonians 4:16-17).
When the above verses are read without understanding, it would appear Ribera, Lacunza, Darby, Irving,
and Scofield were right in their teachings of the rapture. We know, however, this concept came from carnal
minds dealing with things pertaining to the Spirit.
Coupled with this teaching came the heavenly Jerusalem coming down to earth (Revelation. 21:10),
assuming it was speaking of a literal city. To get the true meaning of what is being said here, it is a must to
see that it is speaking of SPIRITUAL things and not natural.
For instance, how can the heavenly Jerusalem be a natural city when Hebrews 12:22 makes it clear
that we have “...N-O-W COME...UNTO THE CITY of the living God, THE HEAVENLY JERUSALEM.”
It seems fairly clear that this city is not one of the natural elements, and neither is it somewhere in the
natural heavens. We are presently abiding in it, yet without manifestation from the heavens.
We are now in this heavenly city; but it is hidden from view of the natural eye, for the natural eye
sees only that with is of the earth. When that which is of the heavens descends to the earth, then the natural
eye is opened to see it. Until then, it remains hidden in the realm of the spirit. And likewise with the Lord
who descends from heaven.
Isn’t it true that He abide in us? Is He not in our own heavens? And don’t we know He is abiding
in the Holy of holies of His temple, which we are? Of course. And when He descends from that realm deep
realm within, and makes Himself known in the air of our minds, we see Him. More is said about this later.
THE RAPTURE is a term that is never used in the Bible, although, there are many words and
scriptures that do mean the same thing, and CAUGHT UP (HARPAZO) is one of those words. The World
Book Dictionary gives us this definition of the word: “rapture, A strong feeling that absorbs the mind; very
great joy.
A feeling of being lifted high in mind and spirit; being filled with and completely taken up in
feeling or delight or bliss.” With this, I believe we would be justified in teaching about being “raptured” (in
mind and spirit as the word implies), but we would err if we taught it contrary to what the scriptures and the
Spirit have to say about it.
Let us read again 1 Thessalonians 4:16-17, but incorporating the Greek and see what might lay
beneath the surface: “Because Himself the Lord IN a command, IN a voice of a Chief Messenger, and IN a
trumpet of God will come down from heaven, and the dead ones in anointed will be raised first; afterwards
we the living ones, those being left over, at the same time with them shall be seized in clouds into a
meeting of the Lord into air; and so in this manner with Lord shall we always be.”
IN a command, IN a voice, and IN a trumpet speak of THE LORD HIMSELF as being IN that
which is spoken; and in this incident we have THREE (indicating completeness) words (command, voice,
and trumpet) that denotes a word spoken.
What then, would this signify, especially since the Lord Himself is IN each of them? We are
familiar with the word LOGOS — the very ESSENCE, THOUGHT, and INTENT OF GOD IN
MANIFESTATION. Therefore, being that the Lord is IN these three words that convey a message, we
conclude that it is THE LOGOS WHICH IS SPOKEN here — the expression of the very substance of God
Himself.
It is the very thing which Jesus was declared to be! (Heb. 1:3). In other words, Jesus in the pure
and complete form of the living God is descending from the highest realm of our heavens and into the
conscious realm of our soul to give us something that will cause us to rise beyond our wildest imaginations!
What a COMMAND, what a VOICE, what a TRUMPET!
Praise God, it is THE LOGOS OF HIMSELF that our mighty Lord and chief messenger is and
will be descending with and INTO those who are his ministers of flaming fire. First, into the firstfruits and
then Christ into the world through the firstfruits. Not only does He come into His elect with the voice of a
trumpeting commander, but when they are caught up to this place of the high calling of God, they will
become that resounding trumpet of the Lord — THE LOGOS REVEALING THE FATHER OF US ALL!
IN A SHOUT — A COMMAND!
In a SHOUT (verse 16) comes from the Greek word keleuma which means, “a cry of incitement,”
and it comes from the word keleuo which means, “to urge on; hail; to incite by word, i.e. order.” (Strong’s
Exh. Conc.).
Therefore, a COMMAND TO BATTLE or A WAR CRY is what the Lord is appearing in. Let our
minds be stirred at this time with a question: If we are escaping from the enemy by-way-of a massive air-
lift, just before Satan’s wrath is turned loose on the world, then why would a war cry be given to us?
When an army is incited to charge forward into battle they do not conquer by leaving the fury of
the enemy, but they win by attacking and overcoming him with superior forces.
The Holy Spirit of God tells us eight different times in the book of Revelation what the inheritance
will be to the ones who OVERCOME...not to those who run! There is a war to be won, dear saints, and the
battle fields are in the regions of our own souls.
We might as well face it, until we are apprehended by our Lord and we trumpet the victory on
every front, we will never possess the kingdom of the heavens or the earth.
IN A VOICE OF THE ARCHANGEL — A CHIEF MESSENGER

There are many voices in the land today, but there is only one voice whose is the LOGOS OF
GOD, and it is the voice of THE CHIEF MESSENGER of the living God. Many are hearing the voices of
the sages of ancient times, others have their ears tuned to the prophets of old, and some are hearing the
voices from extraterrestrial beings; a few are communing with the familiar spirits of the dead, numerous
others think their own voice is that of Christ’s, but the multitudes are simply hearing the clamoring voices
of men.
However, there is only One voice that will cause one to be lifted in his soul from the realms of
dust and ascend into the heavens of Christ — the voice of JESUS. All other voices are facades that
masquerade as messengers of God. They are nothing but influential winds that move and toss the insecure
waves of the troubled sea.
IN A TRUMPET
TRUMPETS in scripture speak of a particular message of God that is being conveyed to His
people through chosen vessels of Himself. When the various notes were heard, the people understood what
they were to do.
The command was through musical instruments. Such a message was more clear than when one
was speaking audible words. The notes were more austere and carried much farther (miles) than mere
words alone.
Today, it is the same — we can speak words from the intellect, as men, which is not all bad, but
when the word is spoken by the Spirit it is tremendous, it is overwhelming, it is life. It is then that we
resonate from Zion the high calling of our God as we become His polished silver trumpets of salvation.
In the Old Testament we see the trumpets as types of a living reality that find their fulfillment in
the Melchisedec priests of today. For example, it was the priests who were commissioned to blow the
trumpets of silver on various occasions. They were blown to assemble the people together for solemn days
as well as for occasions of gladness. They were also blown over offerings and sacrifices.
The primary thing we want to notice here, however, is the majority of the recordings concerning
the sounding of trumpets in the Bible were when the people were praising God for giving them a new king,
praising God for being victorious in battle, or they were blown JUST PRIOR TO GOING INTO BATTLE.
The latter was a covenant of the Lord to Israel, declaring that, if they would blow the trumpets
before going to war, He would remember them and give them power to destroy all their enemies. It is no
different today, for the covenant still stands; and as we trumpet the victory praise of the voice of the
archangel (Jesus the Chief Messenger) we will see it as it was in times past.
The priest blew the trumpets for Joshua at Jericho (Josh. 6) and the defended walls fell, and
Gideon’s army of 300 trumpeted at Moreh and destroyed the armies of the Midionites, the Amalekites, and
all the armies of the east (Judges 7).
When that seventh and last trumpet begins to sound in our own hearts (it should already be
sounding, for the message has been going forth for some time), remember, it is a VICTORY CRY OF
PRAISE TO OUR GOD for the great war to be won once and for all.
This praise, as it reaches its high crescendo and is in perfect harmony with the preceding six
trumpets that have already been blowing, will be the blast, the final LOGOS of TRUTH, KNOWLEDGE,
UNDERSTANDING, and PRAISE that will put Satan under our feet once and for all.
When the victory of God’s elect is secure they will sound the message of this great triumph which
will cause the whole world to be shaken off its feeble foundations of iron mingled with clay!
— But praise God, this is O.K., let it be, for there must be a shaking and removing before there
can be a planting and rebuilding! (Jer. 1:10 & Heb. 12:25-29). This is the purpose of the sons of God —
that of setting the groaning creation (ALL CREATION) into the glorious liberty of being BORN OF GOD
(Rom. 8:19-21)!
Can we not agree that we have been given the ministry of reconciliation (II Corinthians. 5:18-19)
in order to set creation free (Rom. 8:19-21)? This being the case, then our cry should be one with the prayer
of our Lord Jesus: “I PRAY NOT that thou shouldest take them OUT OF THE WORLD, but that thou
shouldest keep them from the evil.” (John 17:15).
Therefore, sons of God, if ye be sons and not bastards (Heb. 12:7-8), let us not look for a way out
of tribulation; but rather, let us LOOK UNTO HIM who will give us VICTORY OVER THE EVIL, and
thereby, bring an end to tribulation for ALL MANKIND.
CAUGHT UP — SEIZED
The Greek word CAUGHT UP, as it is rendered in the King James version is harpazo, which
means, TO SEIZE and is a derivative of haireomai and its meaning is TO TAKE FOR ONESELF.
The following are the scriptures where this word HARPAZO is used:
“...and the violent TAKE IT BY FORCE (SEIZES IT).” (Mt. 11:12).
“...then cometh the wicked one, and CATCHETH AWAY (SEIZES) that which was sown in his heart.”
(Mt. 13:19).
“...and the wolf CATCHETH (SEIZES) them, and scattereth the sheep.” (John 10:12).
“...neither shall any man PLUCK (SEIZE) them out of my hand...and no man is able to PLUCK (SEIZE)
them out of My Father’s hand.” (John 10:28 & 29).
“...with fear, PULLING (SEIZING) them out of the fire. (Jude 23). “I knew a man in Christ above fourteen
years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God Knoweth:) such
an one CAUGHT UP (SEIZED) to the third heaven.” (II Corinthians. 12:3).
“...and her child was CAUGHT UP (SEIZED) unto God....” (Revelation. 12:5).
And also, “Then we which are alive and remain shall be CAUGHT UP (SEIZED) together with them....” (I
Thessalonians 4:17).
Not only from the meaning of this word do we see that IT HAS NOTHING TO DO WITH
DIRECTION, such as being caught UPWARDLY into the air, but by taking note of how the original
writers of the New Testament used the word also gives us definition of the word.
Therefore, seeing that the word simply is telling us of a particular STATE OF BEING one might
find himself — namely, in the disposition of being SEIZED, then it would be good for us to get our minds
off of where we thought we might be GOING and on to WHAT WE ARE DEFINITELY BECOMING.
What it boils down to, brethren, is this: When we hear the LOGOS OF GOD we will find
ourselves so completely SEIZED OF OUR LORD, and with such resurrection power, that we will never
fall to the pulling gravity of the flesh again.
Flying away into the cloudy skies would no doubt be an exciting experience, but in comparison to
what is happening inwardly (being “raptured” into and by the Spirit of the living God) causes every thing
else to pale to the paltry naturalisms they are.
If being physically raptured is our hope, oh, dear saints of God, how miserably we have robbed
ourselves, for there is something greater, yes, MUCH, M-U-C-H GREATER! Therefore, never let it be said
that we are trying to rob anyone of anything, for our desire is to give.
Hopefully, however, the myth of becoming human missiles will be removed from people’s minds.
If this is accomplished, we do hope some realities will take the place of what some would consider a great
loss. But how could it be a loss if it is replaced with the reality of the king of glory Himself? — Jesus
Christ!
IN CLOUDS
At a glance there does not seem to be anything very significant in this term “IN (the) CLOUDS”
other than the Greek omits the definite article THE. There is no apparent, hidden Greek word here to draw
from that would change or enhance the meaning of this thought (I Thessalonians 4:17).
However, there are times when it is proper to look at the spiritual meaning of various statements
recorded in the Bible to see what is really being said. We believe this is one of those times and areas of
scripture, especially when we consider the other thoughts contained in these verses that are associated with
the clouds.
We can also take note of some other scriptures that should help us in seeing what clouds in the
Bible are so often referring to: “For thy mercy is great unto the heavens, and thy truth unto THE
CLOUDS.” (Ps. 57:10); “Ascribe ye strength unto God: His excellence is over Israel, and His strength is in
THE CLOUDS...The God of Israel is He that giveth strength and power unto HIS PEOPLE.” (Ps. 68:34 &
35); and “Who maketh the CLOUDS HIS CHARIOT.” (Ps. 104:3).
It has been made clear that our citizenship is IN THE HEAVENS (Heb. 12:22-24), and looking at
the above verses, can we not say that THE SAINTS are in fact those clouds? We should be able to, for
God’s truths are given to PEOPLE rather than to natural clouds.
His strength and power is also ascribed to PEOPLE and not literal clouds (there is indeed power in
natural clouds, but the context of Ps. 68:35 is referring to people). And most certainly, THE SAINTS OF
THE MOST HIGH make up the chariot in which God rides and manifests His power and majesty to the
world, rather than by the clouds of the blue skies above.
The clouds spoken of in I Thessalonians 4:17 are no less the same. When it speaks of being seized
in clouds, it is not speaking of the natural water clouds from which our rain comes, but it is referring to
God’s people who make up the heavenly host.
Isaiah 55:10-13 attests to this by saying that WE shall be as the rain that comes down out of
heaven (rain is condensed clouds) to water the earth which causes the whole world to come alive and to
break forth into joyous singing. Hebrews 11:40 and 12:1 also speaks of people being clouds, i.e. all the
patriarchs who have died in faith are called a CLOUD OF WITNESSES.
When we read of things in heaven — clouds, rain, lightning, hail, thunder, or even a city — it is
generally speaking of those with specific characteristics who are abiding in Christ rather than having their
minds wrapped up in the soiled garments of the earth.
When considering the clouds, we should be able to see that it is alluding to people in the same
manner as when we read, “Ye are come unto...the CITY OF THE LIVING GOD, THE HEAVENLY
JERUSALEM....” (Heb. 12:22). This is a statement about PEOPLE and not buildings.
This city is mentioned again in Revelation. 21:9-10, and before it is called THE GREAT CITY it
is said to be THE BRIDE, THE LAMBS WIFE (again — PEOPLE — not buildings). This city was then
seen descending out of heaven from God, like the rain of Isaiah 55:10, which is manifested on the lower
realm to bless the earth.
Until there is a descending from the realm of the heavens of Christ’s habitation, the inhabitants of
the earth will never see the glory of God and be set into the liberty of being His offspring. It will be from
the descending rains of God that every eye of all flesh shall see His glory and be drawn to this holy city to
worship the One they sought after and came to love. (Acts 17:27, Isaiah. 55:10-13, 40 3-5. 66:23,
Revelation. 15:4, etc.).
Therefore, brethren, as it is seen by us, we will remain right here with our feet upon the earth, yet
residing in the heavens, as did Jesus (John 3:13), and become rain to a parched and thirsty world of
humanity.
Regardless of whether we are clouds or the city, which we should be both and even more, it speaks
somewhat of the same thing. With either, we first win our heavenly wars and are established in the heavens
of Christ, then we are made known to those of the dust and will minister life so they might also overcome
and live.
However, if we should really be lifted into the literal clouds, as it has been supposed, how could
we ever be of any good to the creation who awaits our appearing so they can be liberated and set free from
the bondage of corruption (Rom. 8:19-21)? Needless to say, we would be of no value at all, but it is a
different story to those who are CAUGHT UP (SEIZED — HARPAZO) as was Paul in II Corinthians. 12:2
— they will ultimately bring total deliverance to the groaning creation.
IN THE AIR — INTO AIR

“Then we which are alive and remain shall be caught up together to meet the Lord in the air” (I
Thessalonians 4:17). This sounds fairly emphatic, that is, when we look at it in the literal sense; but let us
take time and examine a couple of prepositions in the Greek and see if some beneficial light can be shed to
illumine our minds.
Note the underlined prepositions of the following: “We the living ones...shall be seized IN
CLOUDS INTO A MEETING of the Lord INTO AIR.” Prepositions may not seem to be important enough
to even consider, but they play a major roll in languages by showing the relationship between a noun or
pronoun and some other word in the sentence.
In this case, the word ONES of THE LIVING ONES is the noun, and the preposition IN tells the
reader what position the living ones are in with reference to the clouds. Namely, they are right in the very
MIDST OF or COMPASSED ABOUT WITH CLOUDS. There is no movement or direction involved at
all, they are simply INSIDE CLOUDS. On the other hand, the word INTO lets us know that the living ones
relationship to A MEETING and AIR is.
INTO has something to do with MOVEMENT, DIRECTION, and DESTINATION. In other
words, “We the living ones, those who are WITHIN and MAKE UP THE CLOUD OF WITNESSES
RIGHT NOW, when the trumpet is blown, will be SEIZED by the Spirit and taken INTO AN
INSTRUCTIONAL MEETING with the Lord of lords which takes place in THE REALM OF THE
CONSCIOUS SOUL (spiritually called AIR).” (My paraphrase).
The word MEETING (apantesin, Grk.) appears four times in the New testament (Mt. 25:1 & 6,
Acts 28:15, and I Thessalonians 4:17), and it carries the thought of a CONFERENCE, an ASSEMBLY, or
a CONVOCATION. It means much more than just merely coming in contact with our Lord and standing in
His presence. In essence, we are called a HOLY CONVOCATION to when the voice of His trumpet is
heard.
This HOLY ASSEMBLY, if we will notice, has a certain “AIR” about it, and that air is certainly
not that of the sky where jet airliners fly but is speaking of a spiritual spectrum of life. All through the
Bible, it is very common to find natural elements of the earth that refers to spiritual realities in people’s
lives, especially with God’s people. This is what we have here — an analogy.
Air, as it is rendered in our study passage, comes from the Greek word AER, and according to Dr.
Strong’s Exhaustive Concordance it means, “TO BREATHE unconsciously, i.e. respire; by analogy to
blow; “air’ (as natural circumambient).”
The same word is used in Ephesians 2:1-2 which speaks of Satan: “And you hath He quickened,
who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this
world, according to the prince of the power of the AIR, the spirit that now worketh in the children of
disobedience.”
When we look closely, we can see THE COURSE (spirit) OF THE WORLD (soul) is synonymous
with THE PRINCE (spirit) OF THE AIR (soul); therefore, the more we know about the world (the
susceptible soul of man) and its course (its ruling spirit) the more we will know about this infamous prince
and will be able to deal appropriately with him.
The air, according to the above verse, is the realm from which Satan has dominion. Does this then
mean that the only place he has any power or authority is where there is BREATHABLE AIR? If this is the
case, all one would have to do in order to escape the tempting influence of this lying ruler of darkness is to
find someplace where there is no air, like the moon, for instance.
We would, however, have to take along some air tanks in order to live; and being that he
supposedly resides in “the air,” does this mean he would be contained in the air tanks and every time we
took a breath of air he would be inhaled into our lungs? Or let us think about this:
The next time we get infuriated with someone and hatred builds up to the point we might feel like
killing them, why don’t we just go jump in the lake with all the air expelled from our lungs and lay
submerged about six feet below the surface for awhile?
This is sure to get us over our anger in a hurry, because in this location there would be no air
around us or in us for the devil to exercise his power through. Therefore, all our evil thoughts would vanish
in a flash; that is, until we came up for a breath of “fresh” AIR, and the tempter entered back into our
bodies.
Silly and foolish thoughts, aren’t they? But this “off the wall” thinking is what we could come up
with when we insist on looking at all these things only in the literal sense rather than in the spirit and truth
of the matter.
It is good that Paul wrote Ephesians 2:2 the way he did — “according to the COURSE OF THIS
WORLD, according to the PRINCE OF THE AIR — for it makes it much easier to determine what THE
AIR is referring to; namely, the SOULISH LUSTS OF THE WORLD.
The unregenerated soul moves and has its being in THE WORLD, and it is from this air of the
soul that Satan was able to gain the title, “...THE PRINCE OF THIS WORLD.” (John 12:31, 14:30 &
16:11). The fact is, whoever sits upon the throne of the soul makes the earth his footstool and becomes its
prince, whether it is Christ or Satan.
Although Satan was destroyed by Jesus (Heb. 2:12), he is still sitting as a great dragon in some
form or another (probably more like an illusion) on the throne of most people’s minds, and they believe that
this monster they have magnified so greatly is much too awesome to ever be conquered. Therefore, in order
to escape such an awesome, unconquerable foe, another magnified illusion has been created called the
rapture.
However, those who have truly been “raptured” (seized) out of earthy lusts and temptations are
able to overcome all the imaginations of the mind and cast them down to establish God’s kingdom in and
upon the earth.
This victory over the enemy, rather real or imagined, is seen when the Lord of lords descends from
the third heaven of the holy of holies and into the second heaven of the holy place of the air of our minds.
In this descension He makes Himself known with a war cry which causes the sons of God to be SEIZED
INTO HIS LORDSHIP.
It is at this time that Satan is to be removed from the throne of our souls, and the apprehended
ones of Christ, those who make up the clouds of heaven, will possess that throne and rule the kingdom
within forever.
We see an example of this in Revelation 12:5-11, where the “man child” (MALE SON, Grk.) is
CAUGHT UP (SEIZED, harpazo) unto God and His throne, and as a result the war in heaven ensues and
ends in glory for those who love not their lives unto the death .
SO SHALL WE EVER BE WITH THE LORD

“Then we...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.” (I Thessalonians 4:17).
If the catching up, rather, being seized into the clouds of the air is to be a literal event, then we
might find ourselves in a peculiar situation. Note the word EVER: It comes from the Greek word “pantote”
which means ALWAYS. It is telling us where we will be FOREVER, which will be with the Lord (this is
good) but that locality is not so good, for it is in THE COLD CLOUDS OF THE SKY....Think about it, F-
O-R-E-V-E-R in the CLOUDS OF THE ATMOSPHERE OVER THE EARTH...to NEVER, N-E-V-E-R
leave....
This would definitely produce some problems — not only would we become very damp and bored
after awhile, but there are some scriptures we would have to rip entirely from our Bibles. Three comes to
mind at the moment: “And hast made us unto our God kings and priests: and WE SHALL REIGN ON THE
EARTH.” “And she brought forth a man child, WHO WAS TO RULE ALL NATIONS....” “And
He...showed me that great city, the holy Jerusalem (the bride), DESCENDING OUT OF HEAVEN....”
(Revelation. 5:10, Revelation. 12:5 & Revelation. 21:10).
If we are to remain in the sky always, never to return, then there is no way for us to EVER reign
on the earth; the nations which are upon the earth will NEVER be righteously ruled by the sons of God; nor
would the bride of Christ EVER descend and manifest God’s glory to the world which is to be displayed by
her radiant beauty.
But praise God, we are here to tell you, dear saints, since II Thessalonians 4:16-17 is not speaking
of natural things, WE WILL NOT BE ETERNALLY LOCKED IN THE NATURAL, CLOUDY SKIES
OUR RAIN COMES FROM!
We will, however, be forever in His company with His body which is His CLOUD OF
WITNESSES, those who are as He is. We will be eternally in the CONSCIOUS PRESENCE of our
wonderful Lord and Saviour, Jesus Christ! Now that, dear ones, is something we can comfort one another
with, as we are told to do in the concluding verse of this promise to the saints. (II Thessalonians 4:18)
TWINKLE OF THE EYE

We will briefly touch upon something Paul said that has been used to support the rapture teaching:
“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.” (1 Corinthians 15:52)
We will borrow once again from J. Preston Eby:
“...’Twinkling’ is from the Greek word RHIPE meaning “a jerk’ of the eyes. RHIPE is from the
root RHIPTO, a word which indicates a sudden motion; to hurl with a rapid movement; a stroke; to toss; to
fling.
The twinkling of an eye relates not so much to time as it does to the ACTION and MOTION
involved. It is not a question of how quickly the eyelids flutter, but the fact of a movement, a jerk, a change
of direction, a SUDDEN REFOCUSING OR LOOKING AWAY.
If I were reading a book and I heard the door open, I would swiftly dart my eyes in the direction of
the door to see who is entering. I would LOOK AWAY from the book and quickly REFOCUS my sight on
the person coming through the door. This abrupt motion, this sudden refocusing of vision, this rapid change
of eye contact is what is indicated by the Greek word RHIPE.
“When our attention is unexpectedly attracted by a sudden burst of revelation and spiritual
understanding there is that instantaneous “turning away’ from our former concepts, beliefs, actions and
ways, to behold and embrace the truth and glory of God disclosed by inspiration of the Holy Spirit.
This sudden change in perspective, this immediate transformation of consciousness satisfies
precisely the meaning of the Greek phrase — “in the twinkling of an eye.’ It bespeaks vision, illumination,
understanding, perception and perspective.
Furthermore, it has absolutely nothing to do with a so called “rapture of the saints,’ or the “second coming
of Jesus.’ Plainly and unquestionably it concerns O-U-R CHANGE, O-U-R TRANSFORMATION into the
image of Christ.
It says “nothing about us being “raptured’ in the twinkling of an eye; what it does say is that “W-E
SHALL BE CHANGED in a moment (in atoms), in the twinkling (re-focused vision) of an eye.’
Yet the preachers loudly proclaim on the basis of this verse that Jesus will return in a split second,
and the saints will in a flash of time travel a trillion miles of miracle at the Rapture. It is as pure a myth as
ever entered the brain of man!” — End quote.
No Brethren, we will not be whisked off the earth and changed. There will be no bursting open of
our graves some glad day beyond the ages that will produce the change. Neither will our change come as a
result of simply believing the teachings of the rapture, or any other doctrine, for that matter. And when God
gets ready, He will not be snapping His fingers and saying, “Be mature, transfigured sons of glory.”
There are, however, some verses that do tell us how this glorious change comes. One such verse
is, “Be not conformed to this world, but be ye TRANSFORMED by the RENEWING of your mind.” (Rom
12:2). The change comes, dear ones, due to the renewing of our minds, as we our attention is refocused!
The Laodicean church of today has acquired so many easy-way-out concepts and teachings that it
will take a great shaking to ever get strength built back into its body. The rapture is only one of her
weakening doctrines. Perhaps, we should all be reminded: When any teaching or belief is founded upon
one or two scriptures alone, there is no spiritual stability to build upon.
Anger is often generated when such beliefs are challenged, for this is commonly the only defense
one would have when falsehoods are dearly embraced. Any true doctrine of God will be found throughout
the entire Bible rather than in a few isolated areas that are sometimes vague.
If the teachings are not consistent throughout the written word, it can be very dangerous and
extremely painful for one to hold them too closely to oneself; for when they are touched and consumed by
God’s flaming ministers and His words of fire, they will definitely get burned.
There are a couple of other scripture passages that may seem to give strength to being physically
raptured off the earth; however, after taking a closer look, one may have to reconsider what is truly the
doctrine of Christ in this matter.
Elwin & Margit Roach

P.O. Box 4004 l Alamogordo,
New Mexico 88311-4004
USA
3. The Rapture Doctrine

1 THESSALONIANS 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: 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.
It has been said that I do not believe in the “rapture” (caught up). How can that be? How can
anyone not believe that very scriptural and awaited event? What I don’t believe is the teaching of the
Dispensationalists that the “rapture” will be “pre-tribulation” or “mid-tribulation” or “post-tribulation.” No
one can believe the Dispensationalist’s rapture teaching if the “great tribulation” is about the destruction of
Judaism, Philistine, and the temple in A.D. 70 (see notes on The Great Tribulation).
I. Pre-trib, Mid-trib, or Post-trib rapture?

Briefly, here is what “pre” “mid” and “post” tribulation rapture means. Most dispensationalists
teach a 7 year tribulation (their unfulfilled week of Daniel’s 70 weeks prophecy--Daniel 9). These believe
the Lord will rapture the church before that tribulation, i.e. “pre”. That view is the most taught. It is
ingrained as “any moment”. Others believe the Lord will rapture the church in the middle of the tribulation,
i.e. “mid”. Some believe the Lord will rapture the church after the tribulation, i.e. “post”.
As most people are today, I was once a “pre-tribulationist”. I believed that way for many years. I was a
“mid-tribulationist” for about a year. I was never a “post-tribulationist”. Today I am of neither of those
three persuasions. The reason is after very serious and long study, I learned the tribulation that the
Dispensationalists fear has already happened. It is impossible to believe a “pre,” “mid,” or “post”
tribulation if there will be no tribulation.
1. History of the Rapture Doctrine

A. Not heard of until 1850’s
The popular, dispensational, rapture doctrine was never heard of until the 1850’s. Following are
two quotes from respected church writers who wrote earlier this century. They openly questioned the “any
minute rapture” doctrine.
Alexander Reese says, About 1830 a new school arose within the fold of Premillennialism that
sought to overthrow what, since the Apostolic Age, have been considered by all premillennialist as
established results, and to institute in their place a series of doctrines that had never been heard of before.
The school I refer to is that of ‘The Brethren’ or ‘Plymouth Brethren,’ founded by J. N. Darby.”1
Robert Cameron says,
“Now, be it remembered, that prior to that date, no hint of any approach to such belief can be
found in any Christian literature from Polycarp down.... Surely, a doctrine that finds no exponent or
advocate in the whole history and literature of Christendom, for eighteen hundred years after the founding
of the Church - a doctrine that was never taught by a Father or Doctor of the Church in the past - that has
no standard Commentator or Professor of the Greek language in any Theological School until the middle of
the Nineteenth century, to give it approval, and that is without a friend, even to mention its name amongst
the orthodox teachers or the heretical sects of Christendom - such a fatherless and motherless doctrine,
when it rises to the front, demanding universal acceptance, ought to undergo careful scrutiny before it is
admitted and tabulated as part of ‘the faith once for all delivered unto the saints.’”2
The doctrine of a rapture then tribulation then millennia was not taught prior to the 1850’s.
2. How did the Rapture-Tribulation doctrine begin?

There are three books on this subject that everyone needs to read concerning this subject. These
books are (1) Whose Right It Is by Kelly Varner published by Destiny Image; (2) Seventy Weeks: The
Historical Alternative by Robert Caringola; and (3) The Incredible Cover-Up by Dave MacPherson. These
books are extremely well documented giving proof of exactly where and how the rapture tribulation-
millennia doctrine began.
This doctrine actually began in Scotland with a vision by a 15-year-old girl. The girl’s name was
Margaret Macdonald, born January 14, 1815. Margaret was not a member of any church. She and her
brothers visited some different churches and held some house meetings, but were not credible members of
the body. Margret was a semi-invalid, confined to a sick bed and experienced frequent fevers.
One day in 1830, Margret had a vision about the Church being caught away before a time of
tribulation. Margret’s vision was an escape vision. John Darby, of the Plymouth Brethren, visited Margret.
Before long, copies of her vision were circulated as men began to preach this rapture idea as gospel.
Naturally it was preached as “any minute” and that was in the 1850’s. John Darby and the Plymouth
Brethren began to campaign the doctrine. Darby came to the United States in 1864 where the doctrine
greatly influenced the Presbyterians and Baptists. Darby’s notes were placed into the Scofield Reference
Bible in 1909 and became as if it was apostolic doctrine. Why not? It was in the Bible! Since that time the
doctrine has also been placed in the Dake Bible, Ryre Bible, Larkin Bible, etc. A doctrine never preached
prior to the 1850’s nor preached by any apostle suddenly became the gospel. Until then the gospel had been
of a glorious church that would overcome the world and prepare for the return of the King.
Interestingly enough, the Plymouth Brethren, Presbyterians, and Baptists do not believe in visions and
prophecy. Yet, that was the way this doctrine originated.
a. Dispensationalists know its origin.
Knowledgeable dispensationalists that have studied the above will acknowledge that the doctrine was not
taught anywhere prior to the 1850’s. J. Dwight Pentecost acknowledges this, but says,
“It was not until the last century that the field of Eschatology became a matter to which the mind
of the church was turned.”3 Pentecost admits that the rapture-tribulation doctrine was not taught by the
apostles in the first century. He justifies that by saying that people were not interested in eschatology until
this century. That is not true. The earliest recorded writings express extreme interest in end-time teachings.
None the less, Margret’s vision and prophecy is the foundation of what many believe today.
3. Brief Overview of the Dispensational Doctrine

Earlier I quoted from Alexander Reese. It is worth another look. Reese said,
“About 1830 a new school arose within the fold of Premillennialism that sought to overthrow
what, since the Apostolic Age, have been considered by all premillennialist as established results, and to
institute in their place a series of doctrines that had never been heard of before. The school I refer to is that
of ‘The Brethren’ or ‘Plymouth Brethren,’ founded by J. N. Darby.”4
What did this “new school” that Reese referred to teach that was so different? What “series of
doctrines” not taught since the apostles and never heard before was Reese speaking about? It’s the
dispensational doctrine initiated by the Plymouth Brethren.
The dispensational doctrine goes something like this. According to them, we are living in the
church age of Laodicea (Revelation 3:14). It’s simply the last church before the rapture of Revelation 4:1.
Just prior to the rapture the temple will be rebuilt in Jerusalem and animal sacrifice instituted. The Lord
comes and raptures the church. For seven years the antichrist rules and a great tribulation takes place. At
the end of the seven years, the Lord returns again and builds another temple from which he rules from the
throne of David for exactly 1,000 years. According to Ezekiel, there will be animal sacrifices performed
and the law reinstituted. After the 1,000 years, the wicked are resurrected in a second resurrection and the
great white throne judgment takes place. The devil and all wicked people are cast into the lake of fire
forever. Above natural Jerusalem the heavenly Jerusalem will orbit as would a satellite.
Nearly all that was a “new school” never taught by the apostles and never heard before. Can you imagine
the apostle Paul preaching the reinstitution of circumcision (law)? What about Jesus acknowledging animal
blood after he gave his? Or Christ rebuilding the temple after he had said he would make it desolate?
4. Correct Biblical Teaching of 1 Thessalonians 4.

If the passage about being caught up (1Th 4:17) is not teaching about going to heaven for seven years, then
what is it about? It is about the resurrection from the grave (from grave is important).
A. The Resurrection from the grave. In 1 Thessalonians 4, the apostle Paul is comforting the people
concerning believers that had died in Christ.
1 THESSALONIANS 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.
Paul was not teaching an escape from a tribulation. A tribulation is not mentioned. Paul was comforting the
people as he taught them about the resurrection from the grave. People had died in Christ and those alive
were ignorant about the resurrection from the grave.
1 THESSALONIANS 4:14 For if we believe that Jesus died and rose again, even so them also which sleep
in Jesus will God bring 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.
(NIV) 1 THESSALONIANS 4:15 According to the Lord’s own word, we tell you that we who are still
alive, who are left till the coming of the Lord, will certainly not precede those who have fallen asleep.
Paul tells the grieving saints that their loved ones were only sleeping. They were asleep in Jesus. If in Jesus,
then when he comes back they come back. When the Lord does come, those alive will not prevent or
precede (NIV) those asleep.
1 THESSALONIANS 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: 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.
B. The King’s Triumphal Entrance We do not see any “secret” rapture as in “suddenly the saints are gone.”
We do see the return of the King!
He comes with a shout! Jesus said, ....for the hour is coming, in the which all that are in the graves shall
hear his voice, And shall come forth (Joh 5:28, 29). He comes in 1 Thessalonians 4:16 with a shout! What
do you suppose he will shout? If he does what he did with Lazarus, he will say, “COME FORTH!”
He comes with the voice of the archangel. He comes with the trump of God. The archangel proclaims his
presence. The trump heralds his entrance!
Matthew Henry says,

“That the Lord Jesus will come down from heaven in all the pomp and power of the upper world
(v. 16): The Lord himself shall descend from heaven with a shout. He ascended into heaven after his
resurrection, and passed through these material heavens into the third heaven, which must retain him till the
restitution of all things; and then he will come again, and appear in his glory. He will descend from heaven
into this our air, v. 17. The appearance will be with pomp and power, with a shout-- the shout of a king, and
the power and authority of a mighty king and conqueror, with the voice of the archangel; an innumerable
company of angels will attend him. Perhaps one, as general of those hosts of the Lord, will give notice of
his approach, and the glorious appearance of this great Redeemer and Judge will be proclaimed and ushered
in by the trump of God. For the trumpet shall sound, and this will awaken those that sleep in the dust of the
earth, and will summon all the world to appear.” 5 (emphasis added)
Interesting prior to the 1850’s this passage of 1 Thessalonians 4:13-18 was not taught as an
escape. It was taught as the proud and loud pageantry of the returning King of kings and Lord of lords.
It is probably necessary to note that Matthew Henry was born in 1662 and died in 1714. He was
not aware there were two resurrections from the graves. Neither did he know that this was the rapture
before the tribulation. He did not know it because it is not in the Bible. He had not be leavened with the
leaven of the dispensationalist’s. Prior to the dispensational doctrine there was only one resurrection from
the grave taught. The doctrine of the rapture escape and two resurrections from the graves was from a “new
school” that came along after Matthew Henry.
In 1 Thessalonians 4:13-18 Paul explains the grandeur as the King’s returns. The first order of business is
the resurrection of the dead in Christ. Does this not seem the way it should be when we think about it? 1
Corinthians 15 gives us this same picture.
1 CORINTHIANS 15:21 For since death came through a man, the resurrection of the dead comes also
through a man. 22 For as in Adam all die, so in Christ all will be made alive. 23 But each in his own turn:
Christ, the firstfruits; then, when he comes, those who belong to him. 24 Then the end will come, when he
hands over the kingdom to God the Father after he has destroyed all dominion, authority and power. 25 For
he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27
For he “has put everything under his feet.” Now when it says that “everything” has been put under him, it is
clear that this does not include God himself, who put everything under Christ.
When he comes the resurrection will take place. But this is not a secret coming or a coming to return to
heaven. Paul says, Then the end will come. We just can’t find a tribulation any place in here. Neither can
we find a millennia. After the resurrection, Christ hands over the kingdom to God the Father. The
resurrection is not at the beginning of the kingdom of God. The resurrection is at the end. The millennia
does not begin at the resurrection. The millennia ends at the resurrection. The resurrection is the last day.
What we are given in 1 Thessalonians 4:13-18 is the magnificent pageantry and procession as the King
returns. With him will come all that are his as they have met him and welcome his return joyously with
celebration.
5. Resurrection Teachings
No place in scripture do we find two resurrections from the grave (again, from the grave is important). I am
aware that Revelation 20:5-6 speaks of the first resurrection, however there is no mention of a second
resurrection. We will deal with that passage later.
A. Jesus taught one resurrection from the grave.

MATTHEW 22:30 For in the resurrection they neither marry, nor are given in marriage, but are as the
angels of God in heaven.
LUKE 20:35 But they which shall be accounted worthy to obtain that world, and the resurrection from the
dead, neither marry, nor are given in marriage:
When Jesus was asked about the resurrection by the Sadducees, in his explanation he spoke of only one
resurrection from the grave--singular, not plural.
LUKE 14:14 And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at
the resurrection of the just.
The Lord clearly taught that our recompense (rewards good or bad) will come at the resurrection from the
grave. He did not say at the first resurrection from the grave or second resurrection from the grave. He said
the resurrection.
JOHN 5:28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his
voice, 29 And shall come forth; they that have done good, unto the resurrection of life; and they that have
done evil, unto the resurrection of damnation.
This is one of the most enlightening passages about the resurrection from the grave. At the coming of
Christ (1Th 4:16) ALL THAT ARE IN THE GRAVES SHALL HEAR HIS VOICE, AND SHALL COME
FORTH. All in the graves, not only the saints, will hear his voice.
This is a picture of Revelation 20 and the great white throne. That is where the dead, small and great, stand
before God (Revelation 20:12). It is there we read they were judged every man according to their works
(Revelation 20:13). Jesus taught one resurrection of all that are in the graves. For the righteous, it is a
resurrection of life. For the evil, it is a resurrection of damnation.
JOHN 11:24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day.
Jesus obviously had taught Martha and others about the resurrection from the grave. Martha knew exactly
how and when it was to happen. It would be the last day. There are no more days after the last day.
According to the dispensational doctrine, there are many days left after their escape rapture (7 years or 3
1/2 years, plus 1,000 years). Jesus thought he would come to execute the resurrection the last day. Perhaps
Jesus was wrong? No way.
Following are many last day resurrection from the grave passages.
JOHN 6:39 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.
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.
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.
JOHN 6:54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the
last day.
JOHN 11:24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day.
JOHN 12:48 He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I
have spoken, the same shall judge him in the last day.
Jesus thought the resurrection from the grave and judgment seat would be the last day. This is exactly what
Revelation 20 explains about the great white throne judgment.
B. The Apostles taught one resurrection from the grave.

ACTS 4:2 Being grieved that they taught the people, and preached through Jesus the resurrection from the
dead.
It upset the priests and Sadducees that the apostles taught the people the resurrection. They did not teach
two resurrections from the graves. They taught it exactly as they had learned it through Jesus. They refused
to be influenced by the contemporary doctrine of the day. How wonderful it would be if we were that way
today!
C. The apostle Paul taught one resurrection from the grave.

ACTS 17:18 ....because he preached unto them Jesus, and the resurrection
ACTS 17:32 And when they heard of the resurrection of the dead, some mocked: and others said, We will
hear thee again of this matter.
ACTS 24:15 And have hope toward God, which they themselves also allow, that there shall be a
resurrection of the dead, both of the just and unjust.
Paul taught A RESURRECTION from the grave that included both the blessing of the just and the
judgment of the unjust. This was exactly what Jesus taught.
1 CORINTHIANS 15:21 For since by man came death, by man came also the resurrection of the dead.
1 CORINTHIANS 15:42 So also is the resurrection of the dead. It is sown in corruption; it is raised in
incorruption:
PHILIPPIANS 3:11 If by any means I might attain unto the resurrection of the dead.
2 TIMOTHY 2:18 Who concerning the truth have erred, saying that the resurrection is past already; and
overthrow the faith of some.
Obviously the teaching of Christ and the teaching of the apostles is one resurrection from the dead that will
include the just and unjust. Jesus never mentioned two resurrections from the grave. The apostles never
mentioned two resurrections from the grave. Paul never mentioned two resurrections from the grave.
D. The First Resurrection

Some will say, “But the Revelation speaks of the second resurrection.” Actually it doesn’t. It speaks of the
first resurrection and white throne judgment.
REVELATION 20:5 But the rest of the dead lived not again until the thousand years were finished. This is
the first resurrection.
REVELATION 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.
This is the way John taught what Jesus taught in the book of John.
JOHN 5:25 Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the
voice of the Son of God: and they that hear shall live. 26 For as the Father hath life in himself; so hath he
given to the Son to have life in himself; 27 And hath given him authority to execute judgment also, because
he is the Son of man. 28 Marvel not at this: for the hour is coming, in the which all that are in the graves
shall hear his voice, 29 And shall come forth; they that have done good, unto the resurrection of life; and
they that have done evil, unto the resurrection of damnation.
In John 5:25 Jesus teaches the first resurrection. That resurrection is now. Jesus said the first resurrection
NOW IS. It is when the dead shall hear the voice of the Son of God: and they that hear shall live. That
obviously is not the resurrection from the grave.
John said in the Revelation that the first resurrection was for those who ruled with Christ, those who
witnessed, were persecuted, did not worship the beast or receive his mark. The first resurrection was for
those that ruled with Christ for a thousand years. Do we need to physically die to experience that? Not
according to the scriptures. We know we do not need to die to witness and to be persecuted. We do not
need to die to refuse to worship the beast or receive his mark. What about the ruling for a thousand years
upon the thrones? Do we need to die, or is that ruling a present reality?
EPHESIANS 2:5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are
saved;) 6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:
REVELATION 1:6 And hath made us kings and priests unto God and his Father; to him be glory and
dominion for ever and ever. Amen.
REVELATION 5:10 And hast made us unto our God kings and priests: and we shall reign on the earth.
When we hear his voice we are raised in the first resurrection. That is what Jesus thought. Paul thought the
same thing. This was a resurrection, but not from the grave. It was a resurrection into Christ. This
resurrection is also seen in proper water baptism. We are raised into Christ.
The passage in Revelation 20, speaking of the first resurrection, does not say anything about being raised
from the grave. However the next section does.
In Revelation 20:11-15 we are given the resurrection from the graves. This is the white throne judgment.
John wrote,
REVELATION 20:12 And I saw the dead, small and great, stand before God; and the books were opened:
and another book was opened, which is the book of life: and the dead were judged out of those things
which were written in the books, according to their works. 13 And the sea gave up the dead which were in
it; and death and hell delivered up the dead which were in them: and they were judged every man according
to their works.
In the teaching of Christ about the resurrection, he first explained the first resurrection that now is (Joh
5:25). After that explanation, Jesus spoke of the resurrection from the grave and the authority he would
have in it given him by God.
John 5:27 And hath given him authority to execute judgment also, because he is the Son of man. 28 Marvel
not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29 And shall
come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the
resurrection of damnation. 30 I can of mine own self do nothing: as I hear, I judge: and my judgment is
just; because I seek not mine own will, but the will of the Father which hath sent me.
Paul also wrote,

ROMANS 14:10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we
shall all stand before the judgment seat of Christ
2 CORINTHIANS 5:10 For we must all appear before the judgment seat of Christ; that every one may
receive the things done in his body, according to that he hath done, whether it be good or bad.
John follows the identical path in Revelation 20. The great white throne judgment is not only for the
wicked and evil. It is for all men. John wrote the dead small and great. Jesus said all that are in the graves
will come up for judgment. Paul said we must all appear before the judgment seat of Christ. There we
receive the things done in our bodies in this life.
There is no scriptural teaching about two resurrections from the grave. The first resurrection is for those
who hear the Lord’s voice and are raised from the death of sin. This resurrection is activated in water
baptism.
COLOSSIANS 2:12 Buried with him in baptism, wherein also ye are risen with him through the faith of the
operation of God, who hath raised him from the dead.
6. Verse Peculiarities
The passage is a peculiar passage. There is not another like it in the scriptures. We will study some of it
peculiarities in an attempt to gain some picture of the event.
A. “Caught up”
The Greek word translated caught up is harpazo (Strong’s #726). Following is a word study for harpazo.
0726 harpazo {har-pad’-zo}
from a derivative of 138
(1) to seize, carry off by force
(2) to seize on, claim for one’s self eagerly
The word actually does not mean “up”. It would be better translated as “snatched”. The thought of up in
this verse is taken from the context of air and clouds. The same Greek word is found in several other
passages. From those passages we may get a thought about harpazo.
1. Paul was caught up (harpazo).
The apostle Paul tells of a time he experienced harpazo.
2 CORINTHIANS 12:2 I knew a man in Christ above fourteen years ago, (whether in the body, I cannot
tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.
Paul was caught up to the third heaven, but did not leave the planet. This was a spiritual experience that the
apostle encounter.
2. Philip was caught away (harpazo)
ACTS 8:39 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that
the eunuch saw him no more: and he went on his way rejoicing.
40 But Philip was found at Azotus: and passing through he preached in all the cities, till he came to
Caesarea.
The same Greek word is here translated caught away, not caught up. Philip found himself in Azotus, not
heaven. This was not a spiritual experience. It was a physical experience.
3. Some are saved by pulling them out (harpazo).
JUDE 1:23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the
flesh.
(TLB) JUDE 1:23 Save some by snatching them as from the very flames of hell itself.
The same Greek word is translated here as pulling them out. Here we see the word is a spiritual snatching
out of hell.
4. Jesus was caught up (harpazo)
REVELATION 12:5 And she brought forth a man child, who was to rule all nations with a rod of iron: and
her child was caught up unto God, and to his throne.
Jesus was caught up to his throne. We know this was physical.
We do not get a great deal of help in clarity from these previous passages. Is it a physical and natural
“rapture” or is it spiritual? The answer would be “Yes.”
B. Clouds
The Greek word translated cloud is nephele (Strong’s #3507). It is not clouds as plural. It is cloud singular.
Following is a word study of the word nephele (clouds).
3507 nephele {nef-el’-ay}
from 3509
(1) a cloud
(1.a) used of the cloud which led the Israelites in the wilderness
The cloud is a tremendously interesting study. The cloud always refers to the glory cloud of the Old
Testament and New Testament. It speaks of the Lord coming to protect his people and judge the wicked.
Exodus 13:21 And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by
night in a pillar of fire, to give them light; to go by day and night:
Exodus 19:9 And the LORD said unto Moses, Lo, I come unto thee in a thick cloud, that the people may
hear when I speak with thee, and believe thee for ever. And Moses told the words of the people unto the
LORD.
Psalm 104:3 Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who
walketh upon the wings of the wind:
Isaiah 19:1 The burden of Egypt. Behold, the LORD rideth upon a swift cloud, and shall come into Egypt:
and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it.
Matthew 24:30 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.
Mark 14:62 And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and
coming in the clouds of heaven.
Mark 14:63 Then the high priest rent his clothes, and saith, What need we any further witnesses?
Mark 14:64 Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of
death.
ACTS 1:9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received
him out of their sight.
Notice (previous) that it was when Jesus told the high priest that He would come in the clouds of heaven
that the high priest rent his clothes and said they needed no further witness (Mark 14:62-64). The cloud is
symbolic of protecting the people of God (wilderness) and destroying the enemies of God.
To you or I, the coming of the cloud means little. To the high priest who knew what the cloud meant, it was
blasphemy in the highest degree. First, blasphemy that Jesus proclaimed Himself as God, and second, that
the cloud was coming to destroy the religious system of Judah. The cloud is an imagery and “allusion link”
from both the Old and New Testaments.
The Lord comes on the glory cloud. It is there in the glory cloud the resurrected saints and the alive saints
meet the Lord.
1 THESSALONIANS 4:17 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.
C. Meet the Lord

The Greek word apantesis (ap-an’-tay-sis Strong’s #529) is translated meet in the King James version. It is
found four times total. Three of these speaks of meeting the Lord. Once speaks of the Roman Christians
going out to meet Paul.
MATTHEW 25:1 Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps,
and went forth to meet the bridegroom.
MATTHEW 25:6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to
meet him.
ACTS 28:15 And from thence, when the brethren heard of us, they came to meet us as far as Appii forum,
and The three taverns: whom when Paul saw, he thanked God, and took courage.
Notice that in each case the dignitary was met and brought back. There is no doubt that this meeting in the
air is to usher the King back in all his splendor.
D. Air
Air is the Greek word aer (Strong’s #109). It means the air of the lower atmosphere or the air that we
breath.
ACTS 22:23 And as they cried out, and cast off their clothes, and threw dust into the air,
1 CORINTHIANS 9:26 I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:
1 CORINTHIANS 14:9 So likewise ye, except ye utter by the tongue words easy to be understood, how
shall it be known what is spoken? for ye shall speak into the air.
EPHESIANS 2:2 Wherein in time past ye walked according to the course of this world, according to the
prince of the power of the air, the spirit that now worketh in the children of disobedience:
REVELATION 9:2 And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke
of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.
REVELATION 16:17 And the seventh angel poured out his vial into the air; and there came a great voice
out of the temple of heaven, from the throne, saying, It is done.
The Lord is met in the air. What ever will happen will occur within the atmosphere. That means we will not
be traveling off to a distant “heaven”. Instead, we return with the King as part of his pageantry.
7. Conclusion-What have we learned?

A. At Life Gate Church we believe in the future return of the Lord. At that time those that are his, dead and
alive, will be “caught up” to meet the Lord in his glory cloud!
B. We cannot find a tribulation “pre” “mid” or “post” associated with being caught up. What we find is the
end comes. The Lord gives the kingdom back to the Father.
C. We find that prior to the 1850’s the “rapture and tribulation followed by a millennia” was not taught.
That doctrine was brought about by the Plymouth Brethren in the late 1800’s and early 1900’s. That
doctrine is a most accepted doctrine today.
D. Jesus and the apostles taught the resurrection as in one resurrection. They did not teach a resurrection for
the just and a resurrection 1,000 years later for the unjust. In the resurrection taught by Jesus and the
apostles, both heard the voice of the Son of man. The just were resurrected to life. The unjust were
resurrected to damnation.
E. We see that 1 Thessalonians 4:13-18 is a teaching of the pageantry and procession of the King returning
to earth with those that are his.
F. The first resurrection is not a resurrection from the grave. It is a resurrection from the death of sin into
Christ.
G. The “rapture” or being “caught up” will be glorious and unlike anything every experienced by man. It is
the resurrection. Corruption puts on incorruption. Mortality puts on immortality. Those who have died in
Jesus Christ will come out of their graves! Those resurrected along with those alive will harpazo (be
snatched) to meet the Lord in his glory cloud. We return with the King of kings and Lord of lords in
magnificent pageantry with shouting, the trump of God, and the voice of the archangel. What a party that
will be! Comfort one another with these words!!!!!!!!!
1 Alexander Reese, The Approaching Advent of Christ, page 18, quoted from J. Dwight Pentecost, Things
To Come, page 165
2 Robert Cameron, Scriptural Truth About The Lord’s Return, page 72-73, quoted from J. Dwight
Pentecost, Things To Come, page 165, 166
3 J. Dwight Pentecost, Things To Come, page 166
4 Alexander Reese, The Approaching Advent of Christ, page 18, quoted from J. Dwight Pentecost, Things
To Come, page 165
5 Matthew Henry’s Commentary on 1 Thessalonians 4:13-18 PP6
Back
4. The Secret Rapture - Is It Scriptural?

By Alan Campbell
ALL over the world today there is an awakening to the near return of the Lord Jesus Christ, and a
growing interest in the signs of the times. As Bible believing Christians we rejoice at this phenomenon, yet
sad to say, in almost every case the doctrine of the Lord’s return has been mixed in with the teaching that
He will return first secretly and ‘rapture’ or take away His Church. Although Church History will show that
such a theory has only come into prominence over the last one hundred and fifty years, today it is spreading
like wildfire, in books, and even films, and accounts for the teaching in 90% of Full Gospel and
Fundamentalist Churches and Bible Colleges, world-wide. This being the case it is our duty as students of
God’s prophetic Word to examine this doctrine of the Secret Rapture, and ask ourselves -’Is it Scriptural?’
THE ORIGINS
When we remember that the Secret Rapture theory was virtually unheard of and untaught until
around 1830, it is essential to examine its origins first. Such a teaching was unknown to the early Church
Fathers e.g. Justin Martyr, Irenaeus, and Tertullian, who were convinced that the Christian Church would
pass through great tribulation at the hands of the antichrist system before the return of the Lord.
Furthermore the Rapture theory was not taught by the great stalwarts of the Reformed Faith - Huss,
Wycliffe, Luther, Calvin, Knox, Cranmer or even by the Wesley brothers in the 18th Century. Whence
came this teaching therefore and where did this novel. idea arise?
At the time of the Reformation, the first Protestants widely believed and taught that the Papacy
was antichrist, and the Roman Church the Harlot System of Revelation 17. It therefore became necessary
for certain Romish theologians to take the pressure off the Pope by inventing a new school of prophetic
interpretation now known as Futurism. It was a Jesuit priest named Ribera (1537-1591) who first taught
that the events prophesied in the books of Daniel and Revelation would not be fulfilled until three and a
half years at the end of the age when an individual world dictator called Anti-Christ would arise. Thus
Ribera laid the foundation of a system of prophetic interpretation of which the Secret Rapture has now
become an integral part.
Nevertheless in spite of the efforts of false prophets like Ribera and Cardinal Bellarmine it was not
for another two and a half centuries that the Jesuit fables began to gain acceptance by Evangelical
Christians. In the early 19th Century Futurism entered the bloodstream of Protestant prophetic teaching by
three main roads:
(a) A Chilean Jesuit priest, Emmanuel Lacunza wrote a book entitled ‘The Coming of Messiah in
Glory and Majesty’, and in its pages taught the novel notion that Christ returns not once, but twice, and at
the ‘first stage’ of His return He ‘raptures’ His Church so they can escape the reign of the ‘future
antichrist’. In order to avoid any taint of Romanism, Lacunza published his book under the assumed name
of Rabbi Ben Ezra, a supposedly converted Jew. Lacunza’s book found its way to the library of the
Archbishop of Canterbury, and there in 1826 Dr Maitland, the Archbishop’s librarian came upon it and
read it and soon after began to issue a series of parnphlets giving the Jesuit, Futurist view of prophecy. The
idea soon found acceptance in the Anglo-Catholic Ritualist movement in the National Church of England,
and soon it tainted the very heart of Protestantism.
(b) The Secret Rapture doctrine was given a second door of entrance at this time by the ministry of
one, Edward Irving, founder of the so-called ‘Catholic Apostolic Church’. It was in Irving’s London
church, in 1830, that a young girl named Margaret McDonald gave an ecstatic prophecy in which she
claimed there would be a special secret coming of the Lord to ‘rapture’ those awaiting His return. From
then until his death in 1834 Irving devoted his considerable talent as a preacher to spreading the theory of
the ‘secret rapture’.
(c) However, it was necessary for Jesuitry to have a third door of entrance to the Reforrned fold
and this they gained via a sincere Christian, J. N. Darby, generally regarded as the founder of the
‘Brethren’. As an Anglican curate Darby attended a number of mysteriously organised meetings on Bible
Prophecy at Powerscourt in Ireland, and at these gatherings he learned about the ‘secret rapture’. He carried
the teaching into the Brethren and hence into the heart of Evangelicalism. With a new veneer of being
scriptural the teaching spread and was later popularised in the notes of the Schofield Reference Bible.
So today the three measures of Roman leaven have corrupted the Prophetic teaching of almost all the
Fundamentalist world. Well might we say of the ‘secret rapture’, can any good thing come out of Rome?
THE PROOF TEXTS EXAMINED

Whilst the Romanist origin of any doctrine is always sufficient to make it suspect, our Final court of appeal
must be to the Holy Scriptures, and so we find it necessary to examine some of the favourite ‘Proof Texts’
which are quoted by the Rapturists and see just what they really teach.
(A) Coming as a Thief
Our blessed Lord said: ‘But know this, that if the good man of the house, had known in what hour
the thief would come he would have watched and not have suffered the house to be broken up. Therefore
be ye also ready for in such an hour as ye think not your Lord will corne.’ Matt. 24:43-44; Luke 12:39-40.
The Rapturists tell us that this shows the secret nature of the Lord’s ‘coming for’ the saints, but
does it? The only secrecy implied in the texts is in relation to the day and hour of Christ’s coming and there
is nothing to indicate that the coming itself is a secret. In fact we are told:
‘The Lord Himself shall descend from heaven with a SHOUT, with the VOICE of an Archangel and the
TRUMP of God.’ I Thess. 4:16. Nothing quiet about that, is there?
Again they refer us to the words: ‘I will come on thee as a thief in the night and thou shalt not know what
hour I will come upon thee.’ Revelation. 3:3. Or again:
‘Behold I come as a thief, blessed is he that watcheth.’ Revelation. 16:15.
However, in both instances just quoted, the secrecy is in connection with the timing not the nature of the
event, and it is exactly the same in the other ‘thief text’.
‘The day of the Lord will come as a thief in the night’ II Peter 3:10
Here again it is the element of surprise that leads to the use of the thief as a symbol. Peter himself finishes
this very same ‘thief text’ by saying that at the time of the Lord’s coming:
‘The heavens shall pass away with a GREAT NOISE’
Not much secrecy about that is there? After all did not Paul tell his readers:
‘But ye brethren ARE NOT in darkness that, that day shall overtake you as a thief.’ I Thess. 5:4.
You see, as Christians, they were studying the signs of the times as we should be doing and were ready for
Christ’s return. He will only come as a thief for those who are not prepared for Him.
Furthermore the very concept of a ‘thief’ must be called into question for, at the time when our Lord and
the Apostles spoke, a thief was much more likely to be a bandit or leader of a gang of robbers who swept
down on his victims in swift, sudden, but open and daring raids, and he was not a sneak thief or burglar, as
we have today.
(B) As in the Days of Noah
The Rapturists would have us believe that the Lord comes secretly to rescue His people before what they
call ‘the great tribulation’ or time of trouble begins. To support this idea they quote the Lord Jesus as
saying: ‘As the days of Noah were, so shall the coming of the Son of Man be ... then shall two be in the
field, the one shall be taken, the other left. Watch therefore for ye know not what hour your Lord doth
come.’ Matt. 24:37-42.
How often we have heard this text used to challenge sinners to come to Christ and of the terrible
things that will happen when their Christian friends and relatives have been ‘raptured’. Let us not take the
text from its context to make it a pretext. The clear setting and key to the understanding of the verse is: ‘As
it was in the days of Noah’, and we all know that then it was the wicked who were taken away and the
righteous left to inherit a purified earth. Such a concept of the removal of the wicked is in keeping with the
clear teaching given by our Lord in two of His Kingdom Parables. In that of the Wheat and the Tares, we
are told that the harvest is the end of the age, when the angels will gather out of the kingdom, the tares
which represent the wicked or those who offend. Again in the same thirteenth chapter of Matthew’s
Gospel, we find the Parable of the Dragnet. In its symbolism it is the bad or evil ones who are removed out
of the Kingdom for Jesus says:
‘So shall it be at the end of the world (age), the angels shall come forth and sever the wicked from the just.’
Matt. 13:49.
If a third witness were needed the Old Testament prophet Isaiah tells us:
‘Behold the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate, and He
shall destroy the sinners thereof out of it.’
Let me ask you to consider very carefully just who the Lord will ‘rapture’ or remove. Surely it is His
intention to give this earth into the possession of the righteous as He said in His Sermon on the Mount. Did
not our Lord pray in John 17: 15:
‘I pray NOT that thou shouldest take them out of the world, but that thou shouldest keep them from evil’?
Surely our Lord promised to be with us not until the ‘secret rapture’ but ‘to the end of the age.’
(C) Coming For and With the Saints
Another favourite proof text of the Rapturists is Jude v 14:
‘Behold the Lord cometh, with ten thousands of His Saints.’
Then by coupling this to first Thessalonians 4:16-17 where we are told that the saints will be
‘caught up together ... in the clouds, to meet the Lord in the air’ they glibly tell us that Christ comes first for
His saints, and that He returns with the saints, after either three and a half or seven years - a period of time
which they cannot agree on.
Once again we find that all is not as simple as they would have us believe. It is indeed true that at
His Coming, the dead in Christ together with the living believers will be translated or caught up to meet the
Lord in the air, but there is no Scripture to even suggest that He takes them to Heaven where they remain
for a period of time, be it long or short, and then return with Him. Far from it, they meet the Lord in the air
as His entourage or glory train, as earthly courtiers would go out to greet their King, as He is on His way
back to earth where His feet will stand upon the Mount of Olives as the disciples were told at the time of
His Ascension. So let us look at the verse in Jude which refers to coming ‘with the Saints’. The word
translated ‘saints’ in our Bible comes from a Greek word HAGIOUS, which means Holy. Since Christ
Himself taught that:
‘The Son of Man shall come in His glory, and all the Holy (HAGIOUS) angels with Him. Matt.
25:31 It seems more than likely that the word translated saints in Jude refers to angels. Since the verse
referred to in Jude speaks of Christ returning with His saints to execute judgement we would do well to
examine another similar verse of scripture which tells us the same thing:
‘The Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire taking
vengeance on them who know not God, and obey not the Gospel.’ II Thess. 1:7-8.
It seems we need not the Rapturists’ theories, for Scripture interprets itself and one verse can often throw
light upon another. Let us also remember that the expression ‘ten thousands of His Saints’ is not only in
Jude but in Deuteronomy 33:2:
‘The Lord came from Sinai ... with ten thousands of His saints.’
There can therefore be no doubt that these ‘saints’ were angels, a fact attested to by Matthew Henry’s
Commentary, and the extra-canonical Book of Enoch. So much for coming ‘for’ and ‘with’ the saints.
(D) The Time Gap and the Greek Wording
Let us look again briefly at I Thess. 4 for here we are clearly told that at the moment the living
saints are caught up to meet the Lord the righteous dead are also resurrected. Now if the Futurists and
Rapturists are correct and there is indeed a time gap before the Lord returns, or the Day of the Lord occurs,
there is surely a grave discrepancy for Martha believed that her brother Lazarus would: ‘rise again in the
Resurrection at the last day.’ John 11:24. Job, the Old Testament saint also taught that the dead would not
rise until ‘the heavens be no more’ Job 14:10-12 or ‘the latter day’ Job 19:25-27.
The order of events in I Thess. 4:16-17 clearly shows what happens at the last day or Day of the Lord is:
a) The trump of God sounds;
b) The dead in Christ are raised:
c) The living saints are translated (not ‘raptured’).
There certainly does not seem to be room left here for a time gap of any length. In spite of this
clear sequence of events, in their determination to prove otherwise, the Rapturists will still defend their
mistaken concept of a coming in two stages, by appealing to the distinction between the two Greek words
used, in connection with the coming. These words are Parousia, which they contend is coming first to
rapture the believers and Apokalupsis which they say is open, visible coming back with the saints after a
lapse of time. In reality there are actually six Greek words used in connection with the return of the Lord.
For the sake of simplicity we shall list these words, with their English rendering and go on to show that the
inspired writers of the New Testament used them interchangeably to describe not two distinct and separate
comings but one event.
1. Parousia - This word emphasises the physical or actual personal presence of the one who comes e.g. ‘Be
patient unto the COMING (in person) of the Lord.’ James 5:7.
2. Apokalupsis - This word stresses the ‘revealing’ or unveiling of the one who comes e.g. ‘The Lord shall
be REVEALED from Heaven.’ II Thess. 1:7.
3. Epiphaneia - This word is used in the sense of the Glory or Majesty that will be manifested as Christ
returns e.g. ‘The APPEARING of our Lord Jesus.’ I Tim. 6:14.
4. Heko - This word is used to emphasise the idea of arrival at a certain point or place e.g. ‘Hold fast till I
COME (to you).’ Revelation. 2:25.
5. Erchomai - This word is used to imply the actual act or event of coming e.g. ‘Occupy till I COME (make
the journey).’ Luke 19: 13.
6. Phaneroo - This word means to render apparent e.g. ‘When He shall APPEAR we shall be like Him’ I
John 3:2.
Out of these six words, the one most used is Parousia, but never in the sense of anything that is secret. Paul
frequently used this word to refer to the physical presence of himself and others at various locations e.g. he
spoke of the ‘coming’ (PAROUSIA) of Titus to him from Corinth, II Corinthians. 7:6, and again in the
same Epistle the ‘coming’ (PAROUSIA) of Stephanas etc. I Corinthians. 16:17. Again when writing to the
saints at Philippi, Paul said that he would be ‘coming’ (PAROUSIA) to visit them. Furthermore Paul spoke
of the ‘Coming (PAROUSIA) of the Lord and our gathering together to Him.’ II Thess. 2 as an event seen
by all after the appearance of antichrist, not in secret before the appearance of antichrist.
Not only Paul but Peter also used these words PAROUSIA and APOKALUPSIS, and actually used them to
refer to the same event, the open manifest, coming again of the Lord Jesus. To see this compare I Peter 1:13
to II Peter 3. To confirm that the two words are interchangeable, we find that Matthew in his Gospel
referring to the last days says:
‘As the days of Noah were, so shall the coming (PAROUSIA) of the Son of Man be.’ Matt. 24:37.
Yet Luke referring to the same event in his Gospel writes:
‘As it was in the days of Noah ... even thus shall it be in the day when the Son of Man shall be revealed
(APOKALUPSIS).’ Luke 17:26-30.
Surely this is proof if it is still required that the idea of two comings is at best a nonsense and at worst a
deliberate deception. Before leaving this issue we should also say that the other Greek words listed
previously can also be used interchangeably, although implying various shades or degrees of meaning.
EPIPHANEIA is used to refer to the Lord returning to destroy antichrist:
‘with the brightness of His COMING.’ II Thess. 2:8.
Certainly nothing secret about that event. PHANEROO can be found in I Peter 5:4.
‘When the chief Shepherd shall appear ye shall receive a crown of glory that fadeth not away.’
Without doubt the crowning glory of the saints at the Lord’s return will be open and for all to see.
ERCHOMAI and HEKO are actually used in the same sentence to describe the same event:
‘For yet a little while and He that shall come (ERCHOMAI) will come (HEKO) and will not tarry.’
Hebrews 10:37.
In the light of these and many other similar verses it is apparent that the original Greek text confounds and
refutes the Secret Rapture teaching rather than confirming and sustaining it.
CAN CHRIST COME BACK AT ANY MOMENT?

Frequently coupled with the Secret Rapture doctrine is the equally misguided notion that Christ
can come back at any moment, even tonight, as we so often hear well-meaning Evangelists proclaim.
Whilst we do not doubt the Lord’s ability, we do believe that God is the author not of confusion, but of a
great plan for the ages. This being the case, and although we are well aware that no man knows the exact
day and hour of Christ’s return, it is equally certain that a number of prophecies yet await their complete
fulfilment and that not until we witness these things come to pass, can we expect the Lord at any moment.
It was this very doctrine which had come into the Church at Thessalonica and made it necessary for Paul to
write:
‘Now we beseech you brethren by (concerning) the coming of our Lord Jesus Christ, and by (concerning)
our gathering together unto Him 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 (at any moment), let no man deceive you,
for that day shall not come except there come, a falling away first and the Man of Sin be revealed.’ II
Thess. 2:13.
Now those who believe in the Secret Rapture and that Christ can come at any moment say He will gather
the believers before antichrist appears yet the Scripture says the direct opposite.
Again like so much of their teaching it is confusion, confounded, and Scripture stood upon its head.
CONCLUSION: A CALL AND A WARNING!

Dear reader, it is our sincere and earnest prayer that this article will convince you of the
unscriptural nature of the Secret Rapture doctrine. Instead of preparing God’s people to face the
increasingly difficult days ahead, as tribulation intensifies, this doctrine has deluded millions of Christians
into a false notion of escapism, and instead of obeying the Lord’s command to resist evil and occupy until
He comes, they have been made so Rapture-minded that they no longer even resist the evil, believing not
that they will defeat it, but instead be rescued from it.
Let the Christian reader be up and doing in these last days, obeying the great commission given by our
Lord in Matthew 10:
‘Go, preach saying the Kingdom of Heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast
out devils: freely you have received. Freely give.’
Let the unconverted reader hear again the words of Jesus to one who was a ruler in Israel:
‘Except a man be born again he cannot see the Kingdom of God ... Ye must be born again.’ John 3 v 3-7.
Then we will all meet soon at that Great Day, when our Lord translates and resurrects His saints and returns
with them to rule and reign upon the Throne of His father David in that great Kingdom that shall never end.
5. The Rapture?
We have not written on the rapture before, although we have often spoken on the subject. But
recently we have met many people who do not understand how to teach others concerning this great
subject. Controversy surrounds the doctrine. Fellowship is broken based on the doctrine. There are fractures
within those who do believe in the rapture based on whether the rapture is pre-tribulation, mid-tribulation
or post-tribulation. That particular concept is based on the thought that there is a tribulation; however, there
are some who do not believe in such. Ah, the rapture is a theology that stirs the heart of many. Someone is
right, and most are wrong.
Of the Protestant churches in the United States, the Presbyterians, Episcopals, Disciples of Christ
and many of the other major denominations do not believe in the rapture. The theology is found in
fundamental and Pentecostal churches as a rule. While the evangelicals would call the other churches
“liberal” today, in their day of founding the liberal churches were quite conservative. It is to the roots of the
major denominations that we will first turn. The fundamental and Pentecostal churches are in a minority in
their belief.
Rapture is a theological term used by many evangelical Christians who believe that they will be
taken out of the earth before the second coming of Christ. The basis for this is out of the Gospels where one
is taken and one is left as in the Days of Noah. The evangelical churches that believe in rapture teach the
saint leaves the earth. But the proof is that Noah remained and the wicked were removed. Besides, the
meek inherit the earth, the Scripture also declares.
Some evangelical churches have even integrated two events into a simultaneous occurrence. The
merging of the Second Coming of Christ with the rapture is also an untenable position. It cannot be done.
As Alan Campbell has written: “Such a teaching was unknown to early church fathers as Justin
Martyr, Irenaeus and Tertuilian, who were convinced the Christian church would pass through the great
tribulation at the hands of an anti-messiah system before the return of the Saviour. Furthermore the rapture
theory was not taught by the great stalwarts of the Reformed Faith - Huss, Wycliffe, Luther (Lutherans),
Calvin (Reformed church), Knox (Presbyterians), Crammer or even the Wesleys (Anglican, Episcopal,
Methodists) in the 18th century.” The first mention of rapture was not until at least 1812, and most sources
seem to point to 1830 or so.
The early church fathers never preached rapture, which is different from the Second Coming of the
Lord. The word rapture is not found in the Scriptures. These two statements were the thoughts that caused
me over time to investigate the veracity of the Scriptures concerning the doctrine of the rapture and whether
or not it was true. I hope this small booklet is helpful to you.
Two Schools of Theology: Historical and Futuristic

The one school believes that most of the Bible has been completed. The other believes that most
of the Bible is yet future. The Reformation, which was a movement to change what we today call the
Roman Catholic Church, was begun in the 800’s by the Waldenese. It culminated with Martin Luther’s 96
points of suggested change on a Wittenberg Abbey door in Germany in 1517. He was followed very shortly
by other men of great caliber such as Knox and Calvin, not to mention the advent of the printing press by
Gutenberg who expedited the explosion of knowledge through the printed page, which never had been done
before.
Luther, in his writings, calls the Pope the antichrist and clearly shows why in Scriptures. As one
studies the writings of Luther he explains his historical interpretation. If one wants to study secular history
you will find that some Popes were women and had children. At one time there were two Popes fighting for
supremacy, one in France and one in Rome. If one wishes to study, we suggest the book, Two Babylons -
Papal Worship by Alexander Hislop, 1959 or Babylon - Mystery Religion by Ralph Woodrow. These two
books give a detailed history of why the Protestant leaders were so against the corrupt church system.
It would shock many evangelical Christians to learn that their theology comes from the Roman
Catholic church. A Jesuit, named Ribera (1537-1591) who first taught that Daniel and Revelation were
“futuristic” in their fulfillment, began a line of theological thinking that would be expanded upon. The
Roman church was losing thousands of people a day from their church as the people heard and agreed with
the Reformers. The bleeding Roman Church was trying to staunch the flow of income it was losing and
also was trying to distract people from the Roman Church by showing through a new theology that it was
not the antichrist but rather it was yet to come. Another priest, Cardinal Bellarmine, helped Ribera in his
charade.
The historical school shows how the book of Revelation is and was completed many years ago.
The futuristic school looks for a physical antichrist, one man, a seven or at least a three and one-half year
tribulation and a millennial reign of Christ. These concepts all came out of the works of Jesuits who wrote
to confound and redirect Protestant ire. We are not going to write on those subjects but it is interesting to
note that John states that the antichrist was already there in the first century!
Two books which explain why there is no seven year or even three and one-half year tribulation
are What the Bible Says About the Great Tribulation by William Kimball and The Parousia by Stuart
Russell. John Bray has written a pamphlet showing why the pre-tribulation rapture is wrong entitled The
Origin of the Pre-Tribulation Rapture Teaching. These men refer to Ribera and a Jesuit priest, Lacunza,
who did substantial writing in the 1800’s to foster the development of a futuristic theology.
The Lutheran Theological Seminary in Philadelphia has a book entitled The Coming Messiah
written by Rabbi Ben Ezra which was the pen name of Emamual Lacunza. This book had a major impact
on the Protestant move. The Protestants believed that from the Dark Ages (4th century) to the Reformation
was the reign of the antichrist. The Roman church held the idea that from 1580-1830 the antichrist was a
person yet to come.
Unfortunately, present day Protestants (any one that is not a Roman Catholic) have preached such
silly things as Mussolini as the antichrist, then Hitler, then Kissinger, then Gorbachev (some even said he
had the mark on his forehead!). Some thought and preached the social security system was the mark of the
beast in the 1930’s. Then we have heard the evangelicals state that the ten toes of the man in Daniel are
represented by the common market members. As of 1998 there are 16 members and more applying. So
goes carnal theology.
The teaching of the futuristic theology entered evangelical Christianity in the 1800’s. Lacunza, a
Jesuit priest wrote his showing that Jesus must return twice not once as Scripture states. This secret coming
was a rapture. This way the saints could escape the coming “tribulation” and the “antichrist.” The
archbishop of Canterbury in England read the book and the idea became prevalent in the Anglican church
(USA counterpart Episcopal). However, recent research by Revelation.John Bray indicates that Morgan
Edwards was the first in 1788 (Morgan Edwards and the Pre-Tribulation Rapture by John Bray).
Secondly, Bill Britton brings out in his pamphlet The Rapture of the Church ‘what is it’? that
Edward Irving, who was the founder of the Catholic Apostolic Church, preached the idea of a rapture. This
man was a Scottish Presbyterian minister who had accepted the idea of Lacunza and then was filled with
the “baptism of the Spirit” and left the church to formulate a Pentecostal church. He, unfortunately, brought
with him some of the theology of the Roman church. His church was in London. During a service there a
young Scottish woman named Margaret Macdonald spoke in prophecy concerning a secret rapture,
although others believe it was another person (according to MacPherson’s study).
Another source was J. N. Darby, a Christian man who was considered perhaps as the founder of
the Brethren Movement. He was an Anglican and attended meetings in Ireland concerning the secret
rapture. Some sources indicate that he was involved with McDonald in some way. Scofield incorporated in
his Bible the notes of Darby on various verses, without consideration of his thoughts. Scofield’s Bible
became very popular since many people could read it and study his footnotes. People read the Bible and
footnotes and were greatly influenced in their teaching by the notes -as they are today.
These three men - Lacunza, Irving, Darby - are responsible for the premise of a rapture. But if one
has such an idea then other factors have to come into play.
The Tribulation, What About it?

John 17:15 truly answers that - “I pray not that you (disciples) should be taken out of the world,
but that you (Father) should keep them from evil.” Or consider Matthew 5 which states: “the meek shall
inherit the earth,” or even the Lord’s Prayer which states in Matthew 6: “Your kingdom come and your will
be done on earth as it is in heaven.” There are many more verses that show the saints remain, even if there
is a tribulation.
The Bible Verses Millennial Teachings by George C. Lubbers on page 237 states the following:
“We desire the reader to keep in mind that we are not interested in giving a history of Dr. Scofield’s work,
dating about 1843 (which incidentally was a time when such heresies as Christian Science, Mormonism
and Seventh Day Adventism appeared) but we are interested in some of the basic teachings and
constructions, which are today the structural teaching of Dispensationalism in America.” There are two
points here. First, the point that Scofield’s ideas of futuristic thought were new with dispensational ideas
(dispensational meaning the Bible is divided up into certain time elements as to eschatology [study of final
things]). Secondly, there was much paganism that had been created with a “Christian flavor” - Mormonism,
Christian Science and now also Scofield’s ideas which had come from Lacunza.
It is important to note that each of these other movements created or were looking for some future
kingdom to come. Mormonism looked for the kingdom to come. The Reorganized Latter Day Saints church
and Mormons have purchased a lot of land around the Kansas City, Missouri, area for the expectation that
the kingdom will be set up there. The Seventh Day Adventists were noted in 1844 for going to the
mountains and selling all they had for the literal return of Jesus. Unfortunately, the same thing happened in
Korea in 1988 and it was false, as was the book that was printed in the USA proclaiming such. Christian
Science taught that this life was unreal and that if you were active in your mind, you could deny sickness
saying that it didn’t exist. Quite metaphysical. While it is true that some sickness is psychosomatic or mind-
induced, you cannot deny its effect.
Lubbers goes on to expose the error of dispensationalism as Scofield presents it. Scofield said
there was no grace until Christ. But Noah found, as the scripture declares, “grace” in the eyes of the Lord.
Scofield limits ‘the “Promise” to the chronological time between Abraham and Mount Sinai, the time of the
‘Law giving’, he has made it impossible for himself (Scofield) to do justice to the great “Promise” as given
already by God Himself in Paradise to Adam and Eve at the very dawn of History.”(pg. 244).
Revelation. Lubbers was of the Reformed Church and preached over 50 years in the USA. His
research is highly regarded and expresses the thought of the Reformers rather than the Jesuit’s teachings.
There are many that will and can expose Dr. Scofield’s notes for their errors. Again most of his notes came
from his relationship with Darby and the Irving Movement.
The futuristic school of theology propounds the theology which includes the following: a return of
Christ personally, a secret rapture (either before the tribulation, in mid-tribulation or after the tribulation), a
tribulation of seven or a time period of two three and one-half years, an antichrist who will rule until
overthrown, a literal millennial (meaning 1,000 year) reign of Christ, followed by the release of Satan to
rule the world and delude it again and then the lake of fire, the end of time with people either in the new
Jerusalem, seen as a literal place, and the wicked outside the city burning. While there may be some
variation along these lines of thought, these come from the major theology of the Lacunza and Tractarian
societies and the Roman Church.
The historical theological viewpoint is that the book of Revelation is spiritual and not literal since
the actual literal fulfillment has already occurred. Secondly, the historical generally expresses the point that
the numbers found in the book of Revelation and other places are allegorical or symbolical and are not for
literal interpretation. The futuristic school would contend this otherwise.
A Third View of Theology

Then there is the third school that is neither historical nor futuristic but believes that the historical
probably did occur and that the futuristic probably will not occur. The reason for such an idea is that these
people look for a spiritual fulfillment within people. They look to find Christ fully formed in the individual.
Secondly these people believe that the antichrist, the man of sin, and the false prophet are found within
each person because of the fallen nature and that each must be removed. The antichrist spirit is the spirit of
a man. The false prophet is the soul of a man. The man of sin is the actions of the body.
One of these schools is correct. Generally in the evangelical churches today there is a
preponderance of the futuristic school and little credence is given to the historical school. Even less
credence is given to the belief that both the man of sin and Christ can dwell in a person. Many saints are not
aware that there are other views and believe what is taught without any question. Most saints are not
Bereans who study to show themselves approved daily (Acts 17, 2 Timothy 2:15).
It is not our purpose to establish the viewpoints of theologians. An interested student can find a
wealth of information on the first two diametrically opposing viewpoints. Our purpose is to discuss the
concept of the rapture from the spiritual, which has historical roots from the 1830’s as we have shown.
While some of the futuristic school would indicate that 1 Thessalonians 4:15-20 shows a rapture as was
taught by Paul, this verse has to do with Christ’s second coming and not a secret rapture.
The Historical View of the “Man of Sin”

Found in 2 Thessalonians 2
The word “antichrist” is found five times in the Bible and each word is the same Greek word. In
the Greek it is “antichristos.” Anti means: instead of, in place of, in opposition to. Christos means anointed
one. Placing the two together we have the phrase instead of Christ, in place of Christ, or in opposition to
Christ. We can conclude that it means to place one in a higher position than Jesus Christ.
There are many deceivers in the land today as well as when the early disciples lived. Generally,
there is thought to be one person who will be The antichrist. Spurgeon, Finney, Guinness, Hudson Taylor,
Tyndale, Calvin, Luther, Isaac Newton, Bunyan, Huss and Wycliffe all agreed who the antichrist was.
These men lived from the 1300’s to the present day. They all, after careful study, reached the same
conclusion that the Pope was the antichrist.
The Pope’s title in Latin is VICARIUS FILII DEI. “Vicar of the Son of God” is the interpretation.
Vicar means in place of. The Latin letters of his title carry numeric meaning. Latin Roman numerals come
from the letters of their alphabet.
Adding the totals of the three columns we come up with the number 666. This is the number of fallen man,
corrupted Adam who tried to place himself as god. How fitting that the number of the beast has religious
significance. A man places himself as the religious head of the world and declares that he is the leader
above Christ.
V=5 F=0 D = 500
I=1 I=1 E=0
C = 100 L = 50 I=1
A=0 I=1
R=0 I=1 total of all three
I=1 columns is : 666
V=5
S=0
There are, however, many theologians who discount the idea that the Pope is the antichrist. Nero’s
name also equals 666. These leaders in the evangelical field are futuristic rather than historical in their
interpretations of prophecy. They believe that the prophecies in Daniel and Revelation are for the future
and yet to happen. To them only Revelation chapters one through three have been fulfilled.
The men who were listed earlier in this article belong to the historical school of interpretation and
believe that most of the book of Revelation has occurred with HISTORICAL fulfillment and that the
SPIRITUAL fulfillment is yet to be revealed.
Let’s look at some of the facts available. The Waldenese people of northern Italy revolted from
popish rule in the 1200’s. Their reason was simple - they believed in being saved by faith. Huss picked up
the same train of thought a little later, but it wasn’t until the 1500’s and Martin Luther that the time of
reform became ripe. By that time Huss was dead and the Waldenese were practically exterminated by the
Pope’s soldiers in various torturous ways too ugly to describe. Luther’s advantage was that he had a strong
king who would hide him from the Pope’s forces. Luther himself declared, “If the Pope will not recall and
condemn this Bull (popish edict of 1520) then no one should doubt that the Pope is the enemy of God...the
true antichrist.”
The spirit of truth and light inspired Luther and the others to realize the Pope was the antichrist.
When papal Rome realized it could not eliminate the truth, it decided to propagate another gospel, no
matter how long it took for its lies to be accepted. This ploy was learned from the emperor Constantine who
stopped the growth of Christianity by making it a state religion. Subterfuge was a good policy.
The son of perdition is found in two places in Scripture: II Thess. 2:3, John 17:12. Perdition
means: damnation, destruction and to perish. John 17:12 strictly refers to Judas Iscariot when the spirit of
Satan entered him. Judas was a disciple, one of the twelve, called by Jesus. He was a member of the faith
until his falling away. The law of first occurrence uses the phrase “son of perdition” first here in reference
to Judas. It is a pattern that will be followed.
Paul’s letter to the Thessalonians uses the same phrase. Who like Judas was in the faith and then
became an enemy? Who appeared to show Christian love but denied the power thereof and turned against
the truth? Would it not have to have been one who had an apostolic office like Judas who then fell from the
faith? The popes of the Roman church fit the pattern as an enemy from within. Each vicar of Christ
considers himself to be God in the earth.
II Thessalonians 2:4 has been fulfilled naturally. The popes opposed God and they do sit down
exalted above God. According to the historical school the temple that is in the scripture of 2 Thessalonians
2 is not a Jewish temple but refers to the church. The Pope sits in the church and assumes headship. The
Pope sits above the “Host” (bread and wine) which is the physical representation of Christ which reveals he
is over Christ, according to the historical school.
The futuristic school has been greatly influenced by Scofield’s ideas. Not all of the futuristic ideas
should be discounted, but the futuristic interpretation of Scripture needs to be separated from Scofield’s
thoughts. The futurist school, as compared to the historical school, would teach that the temple applies to
the Jewish temple; hence they still look for the son of perdition. This idea of the Jewish temple being the
actual seat of the antichrist is accepted as truth in evangelical circles, the denominational daughters of the
harlot, but the idea was brought forth and developed by the Jesuits. The antichrist will not profane the
Jewish temple (there will not be one), rather the antichrist must profane Christianity and come against
Christ.
The futurists base their ideas on Daniel 9:25-28. Here they interpret the antichrist as the man in the
middle of the week sitting in the temple. They believe that the seventieth week of prophecy is separated
from the other sixty-nine weeks and is placed in Revelation for the seven year tribulation. This is Daniel
9:24 from the Amplified Bible:
“Seventy weeks (of years or 490 years) are decreed upon your people and upon your holy city
Jerusalem to finish and put an end to transgression, to seal up and make full the measure of sin to purge
away and make expiation and reconciliation for sin and to bring everlasting righteousness and to seal up
vision and prophecy and prophet and to anoint a holy of holies.”
We can clearly see that this decree is going to take place in 490 years. From the time the people
were freed from Babylon to return and build again the city of Jerusalem to the time of the coming of Christ
would be 490 years. The only one who could “purge away sin” is most assuredly Jesus Christ.
Dan. 9:25 states: “Know therefore and understand that from the going forth of the commandment
to restore and build Jerusalem unto the Messiah the Prince shall be 7 weeks and 62 weeks: the street shall
be built again and the wall even in troublesome times.” (KJV) This coming of Christ accounts for His life
up to the time of His ministry. This 69 weeks is fulfilled up to the baptism by John when Jesus begins His
ministry. Now we are ready for the 70th week. Please note that Prince is capitalized here. This refers to the
Messiah. Another prince is mentioned later on that does not refer to Christ. The final place that the word
prince is used should be capitalized, again referring to the Messiah.
Dan. 9:26 states in the KJV: “And after 62 weeks shall Messiah be cut off but not for himself; and
the people of the prince that shall come, shall destroy the city and sanctuary; and the end thereof shall be
with a flood and unto the end of the war desolations are determined.”And after 62 weeks shall Messiah be
cut off but not for himself; and the people of the prince that shall come, shall destroy the city and sanctuary;
and the end thereof shall be with a flood and unto the end of the war desolations are determined.” Jesus was
cut off upon His birth, for Herod tried to kill Him at that time. Yet, Christ lived. The prince here is not
capitalized and this refers to Vespasian who destroyed Jerusalem in 70 A.D. This completed the prophecy
here and in Matthew 24 where our Lord said judgment would come to the Jews for crucifying Him and
rejecting Him.
Dan. 9:27 states: “And he shall confirm the covenant with many for one week: and in the midst of
the week he shall cause sacrifice to cease and for the overspreading of the abominations he shall make it
desolate, even until the consummation, and that determined shall be poured upon the desolate.” “And he
shall confirm the covenant with many for one week: and in the midst of the week he shall cause sacrifice to
cease and for the overspreading of the abominations he shall make it desolate, even until the
consummation, and that determined shall be poured upon the desolate.” The “he” refers to Christ. For when
His ministry came forth, he did make a covenant with many for He spoke to 5000 twice, and untold
numbers believed and followed Him. In the midst of the 70th week He was cut off, for after 3 1/2 years of
ministry Jesus was slain.
The Jews, who had rejected the Father, now had rejected the Son. Jesus caused sacrifices to cease
for He was the one and only sacrifice needed. This is why the temple curtain was rent in twain, to show the
end of the law and its fulfilling in Christ. He did make the temple desolate, for He destroyed all the
customs, traditions and teachings that were false. No wonder the priestly caste came against Him. The
consummation of the judgment occurred in 70 A.D. with Titus’ destruction of the temple.
When was the 70th week completed? It was completed with the stoning of Stephen. This showed
the rejection of the administration of the Holy Ghost by the Jews. Thus, the 490 year period is complete by
the rejection of the Father (69 weeks), the Son (1/2 week of the 70th week) and the Holy Spirit testimony
through Stephen (1/2 week of the 70th week). As Jesus said in Matthew 12:32, the Jews would be cut off
for blaspheming the Holy Spirit for that age (when He was on the earth) and the age to come (the church
age), but would be brought back in later as Romans 9, 10, 11 reveals. (Matthew 12:32 “world” in KJV is
Greek “aion” meaning age).
There is a seven-year prophetic period in the book of Revelation. The futurists try to tie it into an
antichrist reign based on Daniel 9 which we have just talked about. The two are not related although they
are similar. We do not wish to digress and discuss or compare these two points of view at this time.
Personal study with sources in the bibliography of this booklet will assist in such study.
Who is the “Man of Sin” really?

It is not really important if the “man of sin” is in Jerusalem or if the “man of sin” is in the church,
ie. the Pope. Both schools direct their theology to an outward fulfillment. There is a deeper truth here that
needs to be discussed. The concern is to delineate the freedom we have in Christ Jesus. The man of sin in 2
Thessalonians is not a literal man who will appear.
The word “temple” is the same word used in 1 Corinthians 3:16, where it states that your body is
the “temple” of the Holy Spirit. The word in the Greek is “naos.” The word in the Greek used for a physical
structure such as a building is the word “heiron.” The difference between these two is important.
Paul is not writing about some literal man of sin who will appear or had appeared. I am sure there
could be cases made for many men to fulfill that role in each generational thinking - Nero, Genghis Khan,
Napoleon, Hitler etc. Paul is writing a spiritual word.
The man of sin is located in a person - each of us individually. We are the Lord’s temple. Within
us is the fallen adamic nature, it is dead (Romans 6:1-10), but some of us struggle with the corpse (Romans
7:14-16). Perhaps we should stop playing with the dead (necromancy - Deuteronomy 18:11).
The man of sin is who causes us to do idolatrous things. The man of sin causes us to divorce
ourselves from the one we love, God, and follow after the fleshly desires of self, setting oneself up as god.
The man of sin is not some literal person who leads us away like a Pied Piper, but the man of sin is the
lustful carnal mind, the adamic man, who is at enmity with God.
Who other than Adam has set himself up in the temple of God as god? Was not Adam’s sin
religious? Not wanting to have God be over him, Adam decided to become like God in his own
understanding. Thus, to accomplish his purpose Adam placed himself in the seat of authority to rule, failing
to realize that he already was in the image of God. Not realizing that, Adam dethroned his union with God,
caused a spiritual divorce from God and then proceeded to set himself up over woman and himself as god.
The man of sin is the fallen nature within the person.
The mark of the beast is the fallen nature that you had until you were saved. Now, you are sealed
with the Holy Spirit (Ephesians 1:13, Revelation 7:3). Now, your life is hid in God through Christ. The sin
nature no longer continues in you (1 John 5:18, Romans 6:6).
We do not have to look very far to find the man of sin. But it is far easier to call someone else the
man of sin because then you or I do not have to deal with the man of sin within ourselves. Religion keeps
the person from dealing with the real problem - self. Religion offers solutions that make the adamic man
feel good - do good things, so many Hail Mary’s, evangelism outreach, speaking in tongues, etc.
Christianity, true Christianity, deals with the removal of the man of sin in the person by identification with
Christ and making God the God of the temple of God.
Religion focuses on the sin nature. Christianity focuses on the life of God in the individual.
Religion offers traditions, rituals, legalism. Christianity offers life and grace. Religion sets man up as the
judge. Christianity offers no condemnation. Religion offers salvation to a select few. Christianity is the
faith in the world that dies to self so others can live. Religion focuses on the outer man and his needs or as
the Hindus do - the deprivation of the outer needs. Christianity focuses on no needs but empowers by the
resurrection to rise above the natural desires or deprivations. Unfortunately those who are religious (not
necessarily Christian) think they have to go to heaven (some literal place!) before Jesus can come to perfect
them. True Christianity teaches otherwise. True Christianity is not religious.
The Second Coming - is it the Same as the Rapture?
As evangelical doctrine has evolved in the area of eschatology, the last 100 years (1883-present)
has had a rapid development. The doctrine of Pentecostalism was not a prominent truth readily available to
the saints. While there has been an historical remnant that always has walked in this experience of the
second feast of the Old Testament, the majority of Christendom was not aware of it after Paul’s time until
the late 1880’s.
There was a mass exodus from the Methodist movement twice in the late 1800’s and early 1900’s.
The first group to leave the Methodist churches broke because of the need for holiness and evangelism
through tracts etc. The Methodist church had become quite established from the revivals of the 1700’s and
the Great Awakening move in the 1830’s with Finney.
These ministers who left felt compelled to express the need for holiness. Where salvation
represents the brazen altar sacrifice for sin, which Jesus fulfilled for us, these men felt to get back to the
need of holiness as Wesley preached. Their separation and rabid devotion to evangelism led to another
experience.
It was from these men and others who left later in the early 1900’s that the Pentecostal movement
sprang. The Lord blessed these followers with “speaking in tongues” and other gifts of the early church (1
Corinthians 12). Today in 2000, these Pentecostal churches of varied names are just being accepted as
mainstream Christianity.
However, these denominations and free churches, along with the older denominations teach
Passover (salvation) and Pentecost (baptism of the Spirit with gifts). They do not teach the feast of
Tabernacles which is the third feast that is experiential. If they did, they would not preach the doctrine of
rapture. We shall not discuss the third feast experience but suffice it to say that it is just as blessed as the
experience of salvation and Pentecost. Before one can experience the third feast, certain doctrines which
are not true have to be removed from the nature of the person. One of these is rapture. It seems to be the
fulcrum, the pivotal point, on which a person decides to live his faith.
The Pentecostal churches express the belief in a Second Coming of the Lord and integrate to that
concept the belief in a ‘secret rapture’ of the saints. These two points are not related but rather are separate
subjects and events, as we determine the truthful interpretation of
There are four words for “coming” in the Greek - Parousia, Epiphany and Apocalypse and
Phanero. Each has a different meaning and connotation to it. As one studies the Scriptures it is important
also to discern which word is being used rather than translating each word “Coming.”
As it was in Noah’s Day

“But as the days of Noah were so also will the coming of the Son of Man be. ... and did not know
until the flood came and took them all away, so also will the coming of the Son of Man be. Then two men
will be in the field:one will be taken and one will be left.” Matthew 24:37, 39, 40 see also Luke 17:26-37
These verses are often used to teach the rapture. There are five premises in these Scriptures. (1)
The flood came as a surprise to the unsaved. (2) The righteous were prepared. (3) The flood destroyed the
wicked. (4) The saints were protected. (5) The saints inherited the earth. Theologians agree on points (1),
(2), (3) and (4). But theologians forget that Noah never left the earth, but rather inherited the earth.
The rapture teaches that the saint is removed from the earth and is protected in a literal heaven, not
in the physical sky (heavens). The saint is thereby protected from the judgment of God which happens to
the unrighteous. The basis of the removal of the saint is found in verse 40 where a person is “taken.”
But in the days of Noah, we find that the UNrighteous were removed or “taken.” Noah was
protected but REMAINED on the earth. It is interesting to note Luke 17:27 which states God “destroyed
them all.” Judgment was given to the unrighteous, the unsaved. They died and were removed, “taken” from
the earth. The word “taken” is connected with judgment. It is not connected with the life of the saved
person. In fact, that very verse states “the all” is speaking of the unrighteous when it says “the flood came
and destroyed them all”.
The Noahic story is supported in other Scriptures also. 1 Corinthians 6:9 states: “Know ye not that
the unrighteous shall not inherit the Kingdom of God?” God always removes the unrighteous.
The parable of the wheat and the tares is another example. In Matthew 13: 24-30 we find the
parable. Theologians agree that the wheat represent the saints and the tares the unsaved. Who is removed in
the parable? The unrighteous, the tares are removed. The wheat remains. Scripture consistently reveals that
the righteous remain and the unrighteous, the tares are removed.
We have written a message on 1 Corinthians 10:13. This verse in the KJV states “... who will not
suffer you to be tempted above that which you are able; but will with the temptation also make a way of
escape, that ye may be able to bear it.” The word “escape” has no connection with a rapture. Rather the
word “escape” implies the concept of entering into something else while enduring the trial. That
“something else” is “Christ.” Noah entered into the ark, which is a type of Christ, not to escape the
judgment on the earth, but to ride it out. So also here in 1 Corinthians 10:13.
Or perhaps we should consider the words of Jesus Himself as the ultimate authority as He prayed
to the Father in John 17:15. The Father was to keep them in the world but protected. They were not to
leave.
Our purpose is not to be taken out but to be victorious in the trial. The three men in the fiery
furnace went through the fire not tainted of smoke. Noah went through the flood untouched by the waters.
Consider the Scripture found in Revelation 21:7 which reads:” He that overcomes shall inherit all things;
and I will be his God, and he shall be my son.” One does not overcome by escaping.
While Matthew 24 is used for “rapture”, even the Assemblies of God’s official (stated on page 4)
publication, The Pentecostal Evangel states in an article about Matthew 24 on page 9: “Contrary to what is
often taught...the Rapture is not in evidence here. Those “taken” are the wicked, who are taken in judgment
- just as the wicked of Noah’s time(mentioned in the proceeding verse) were taken in judgment. Those
“left” are the righteous who remain...” (Bill Britton, The Rapture What is it?)So, even one of the largest
evangelical organizations in the USA doesn’t officially preach the rapture from this verse... yet many do.
Why? They have twisted Scripture to their own destruction.
“So unexpected will be the actual appearance of the Lord in judgment, in parallel manner to the
judgment which was suddenly unleashed upon the antediluvians, that Jesus stated that they: “knew not until
the flood came and took them away...”(Matthew 24:39) His comparison is striking. Rather than predicting a
world warned of the nearness of His coming in judgment, the converse is true.” (What the Bible Says
About the Great Tribulation, page 226).
It is important to note that the author is remarking that the Lord appeared in judgment in Noah’s
day. He Himself did not appear, but rather was manifested in judgment. Keep this thought in mind as you
begin to see how Matthew 24 has already been fulfilled in 70 A.D. when the Lord appeared in judgment to
“that generation.”
Other ministers relate Enoch who was translated as an example that relates to those “who are
taken” in Matthew 24. The only problem is Enoch was not “taken” for punishment - he lived. Secondly, he
was not taken in a time of judgment. Thirdly, the stories do not relate. Again twisting of the Scriptures.
Some would say that this chapter relates to the “end-time” and must assuredly speak to us this day.
Let me address that question. As mentioned before there are many comings of the Lord and different words
are used. The word “coming” in the KJV in Matthew 24:37 is “parousia.” This means that the Lord is near
to, co-existent with, or presence is felt.
The historical school, which as we have discussed earlier believes the fulfillment has already
occurred. Consider these interesting facts. First, Matthew 24 was written to the generation of Jesus’ day. In
verse 34 Jesus mentions “this generation will by no means pass away till all these things are fulfilled.” He
speaks of the generation of Jews that condemned Him to death and rejected the Father, the Son and the
testimony of the Holy Spirit in Stephen. Having rejected the Godhead’s manifestation, they had
blasphemed the Holy Spirit and their salvation was cut off for an age (Matthew 12:31-32).
They go on to state that a “parousia” of the Lord does not mean a personal return of the Lord
Himself. As an example, the Lord appeared in Noah’s day - not physically - but judgmentally with a flood.
Matthew 24 according to Josephus and the historical school states the Lord came in 70 A.D. and judged the
nation, that generation of Israel, that rejected Him. How did Jesus come? Not through an agency of a flood,
but through Roman soldiers.
In fact, verse 24:28 is interpreted by the historical school to represent the nations which had Jews
in them. The eagle was a symbol of Rome (the KJV translates it vulture but the Greek is eagle), the body is
the Jewish people scattered throughout the Roman Empire. Some even interpret that Paul wrote the
Thessalonians to warn them of the “coming” of the Lord in that town because that town had Jews and
would be touched by the Roman government because of the rebellion of the Jews in Israel.
Or perhaps we should finally consider the words of our Lord as He spoke to the disciples, who
were still there during 70 A.D. If we wanted to interpret the saying as specifically meaning that
“generation,” we should also consider the words of our Lord in a broader scenario. He said in John 17:11
“...Now I am no longer in the world, but these are in the world, and I come to You. Holy Father keep
through Your name those whom You have given Me...” (NKJV)
Here, Jesus is expressing the thought that the disciples will remain on the earth during perilous
times. Regardless of the situations, the disciples were to go through problems whether they be spiritual,
natural or physical. If the disciples were to remain, what about them as a pattern for us?
Even more so we should consider Jesus. He is our pattern to follow. Peter writes in 1Peter 2:21
“To this you were called, because Christ also suffered for us, leaving us an example, that you should follow
in His steps.” Jesus never escaped anything. The walk of faith cost Him His life. Our walk too is not to
escape trials and tribulations, but rather to be an example of an overcoming life through the blood of Christ.
While it is not ours to go into detail on the historical school we do suggest you read and research
this area. There is no possible way that verses 36-44 of Matthew 24 refer to saints being raptured (futuristic
school) as it is out of context and even a futuristic school of theology found in the Assemblies of God says
you cannot interpret it that way. Secondly, the historical school shows that the literal fulfillment has already
occurred. The only interpretation left is that of a spiritual nature.
If the historical school is correct, the church at Jerusalem actually escaped the carnage of the
Roman soldiers since they left the city before it occurred. Secondly, if it was historically fulfilled with the
fall of Jerusalem to the Romans in 70 A.D., then the verse has no significance to us today in any way
eschatologically.
I Thessalonians 4:16-17
“For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, with
the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught
up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord.”
Before we even begin the study of this verse, it is important to mention that the historical school
believes that this was already fulfilled in the judgment of Jerusalem by the Roman soldiers in 70 A.D.
While this may be contrary to the standard evangelical teaching, we would suggest the reading of the books
mentioned in the appendix of a small tract written by Kimball and Russell.
I do not consider 1 Thessalonians 4:15-17 a rapture verse but truly a second coming verse. In fact,
we will interpret it “spiritually” rather than literally as the evangelical teaching does.
The rapture teaching uses this verse which deals with the Second Coming of Christ as part of its
teaching to support a secret rapture before the coming of the Lord. This is incorrect. The two events, if true,
are not interrelated. The Second Coming, which is true, has nothing to do with a secret rapture.
Secondly, nowhere do you find anyone going to heaven. The Greek word “apantesis” is translated
“to meet.” In ancient times it was a word used in conjunction with a party of people who go out and meet
an important person. Today it would be used as if you went to the airport to meet a person and bring him
back to your house. This verb implies the saints meeting Christ and escorting Him back to the earth to set
up His kingdom.
There are three other locations in Scripture that use this word “meet,” and each time the word is
used to greet and return. Matthew 25:1,6 speaks of the ten virgins who went forth to “meet” the bridegroom
and return to the party. John 12:13 speaks of Jesus entering Jerusalem where people “took branches of palm
trees and went forth to meet Him.” Then in Acts 28:15 Paul writes “they came to meet us as far as Appii
forum...” “they came to meet us as far as Appii forum...” Saints came and led him back into the city (about
43 miles). The information on “meet” has been supplied by Stephen Jones’, The Rapture of the Wicked.
The “meeting” with the Lord is contrary to the rapture concept that the saints leave the earth to go
to heaven and remain while the earth is judged. This, on the other hand, shows the saints on the earth to set
up Christ’s kingdom; whereas, the church system teaches Jesus returns from heaven with His saints to set
up the kingdom. That is a substantial difference of viewpoint.
Lloyd Willhite in his booklet, Rapture, Taking a Second Look, discusses 1 Thessalonians 4:15. On
page 12 he states the following:
“This text definitely indicates we are going somewhere. It says the “dead in Christ” rise first. It says the
“alive and remain” shall be caught up together with them in the clouds, and it says the “alive and remain”
will not go ahead of those who are “asleep.” Go ahead to where?, Rise first to where? Get caught up to
where? Traditionally we have never thought any more about it than to say we are going up into the sky or
we are going to heaven.
It is easy to understand when we say Adam fell or the Fall of Adam that we do not mean he
literally fell out of a tree or he literally fell off a building. The fall was in his character, his nature, his
relationship with God. He fell from obedience into disobedience. By the same measure, rising up or getting
caught up does not mean we have to literally leave the earth. It means He is going to raise us up above the
realm of fallen Adam. Adam fell from a realm of life into the realm of death. Jesus came into the realm of
death and destroyed him that had the power of death, that is the devil (Heb.2:14) and is raising His body,
the church, to immortality; and fashioning it like unto His glorious body.”
As we know, Adam was on the earth when he fell. Adam did not fall off the earth. He did leave a
heavenly state for an earthly state - spiritually speaking. Thus, his fall was not literal but spiritual. Willhite
carries the same analogy to the verse in Thessalonians. The catching up is not a literal but a spiritual
catching up, even as Adam’s fall was a spiritual fall not a literal fall.
If the catching up were literal it would cause many problems. A man in Jerusalem could not be seen visibly
from the USA. Yet, Scripture declares every eye shall see Him. Some have said Jesus will appear on
television and people will see Him that way. Not every man in the world has a television. Truly, it was a
spiritual fall and it is a spiritual catching up.
“Caught up”
The word “caught up” in 1 Thessalonians 4 is the Greek word “harpazo” which means “seize” or
“to take to oneself.” This word is found only thirteen times in the New Testament and in the KJV it is
translated: take it, catch away, take, catch, pluck, caught away, caught up and pulling out.
2 Corinthians 12:2-3 Paul writes about being caught up (harpazo). He clearly mentions that it was
a spiritual experience. He did not know whether it was in or out of the body - but the body remained where
it was. The catching up was not literal. Matthew 11:12 and 13:19 both use harpazo to mean that there was a
spiritual action where the kingdom was “taken by force.” This is not a literal action because the word of
God, which is “taken away” out of a person’s heart, is also spiritual. Twelve out of 13 times harpazo means
a spiritual event. Only one time was it used with Philip and then he was transported to another location, not
translated or removed from the earth.
Could “caught up” in 1 Thessalonians mean a physical removing? Chances are one in thirteen.
Based upon the context of the verses in the first book of Thessalonians the answer should be no. Just as
Adam “fell” spiritually, the “catching up” is a spiritual event. It is the means of “escape” as in 1
Corinthians 10:13 which is an escape into Christ’s nature and thereby salvation from the judgment.
“Coming” there are 4 words for it…
One of the words for “coming” in the Greek is “parousia.” Consistently, it is used with the idea of
judgment. Judgment is not for saints; they have been judged already and now are reaping the rewards of a
Christian life. The “parousia” speaks of judgment on the world. “Parousia” does not refer to a “rapture.”
Rather it refers to the coming of the Lord.
The word “coming” in verse 15 is the Greek word “parousia.” It is used about seventeen times
with the Lord. In actuality the word means “presence”. How often we have felt the Lord in a service. Did
we not feel His presence or coming? It does not mean a literal, bodily expression of Christ. Rather the word
“parousia” found in many locations in the Scriptures means a presence of the Lord different than what is
normally conceived.
The Lord’s “presence” was seen in Noah’s day. But the Lord Himself did not appear. The Lord
was seen in 70 A.D. in judgment also, but He did not physically appear. Yet, the presence of the Lord was
seen in the result.
The parousia is found in Matthew 24 where it speaks of the Son of Man “coming” as in the days
of Noah. We never did see Jesus in the days of Noah, did we? But the Scripture relates an analogy to that
time. Thus, the coming in Noah’s day was a manifestation of judgment. We also showed that in 70 A.D.
there was a “coming” of the Lord, not personally, but in a manifestation of judgment to Jerusalem which
Matthew 24 calls “coming of the son of man” or the “parousia.”
The word “parousia” means “presence.” While some would, based on their own theological
leanings, pre-determine that the word means the literal appearance of the Lord Jesus in bodily form, it is
not necessarily interpreted that way. “Presence” can mean many things. As we saw in Noah’s day, the
“presence” of the Lord was in a judgmental way and not in a personal appearance. Also in Matthew 24 we
find the Lord’s “presence” via the Roman army destroying the enemy (Jews who were revolting at the time,
see Josephus for details).
Here in Thessalonians we find the “parousia” is used again with the concept of judgment. “Those
that are living” some translations state should be translated as those who “have survived” as in the sense of
a battle. In fact, the verse reveals some have died and are asleep. This could mean that life was lost in
terrible tribulation during the advent of the Lord. This is consistent with the use of “parousia” because the
word’s usage in many cases ties in with troubles.
We cannot disannul the understanding also that the “shout,” “the archangels,” “the trumpet of
God” all could refer to military terms. Many times in the Bible angels are used in warfare; the trumpet is
used in the Pentateuch for warfare assembly, etc.
It is spiritual warfare when we throw down the “man of sin” who lives in the temple. In 1
Corinthians 3:16 it states that our body is the temple of God. The word there in the Greek is “naos”
meaning your body. Whereas, “heiron” means a physical structure such as a literal building. In 2
Thessalonians 2:5 where it refers to the “man of sin” in the “temple” it does not mean a physical structure
or building. The word there is “naos” meaning your body. The man of sin lives in your carnal Adamic
nature.
This too would seem to support the spiritual warfare of casting down principalities and powers and
ascending into the realm of life. As Adam fell out of heaven, spiritually speaking, so too we in Christ shall
ascend and are ascending in the new creation man which we are. For we sit in heavenly places today with
Christ Jesus.
John 14:12 states that Jesus must go “back to the Father.” Who was Jesus’ Father? John 4:21
reveals that God is a Spirit. God does not have flesh and bone. This is indicated in Matthew 16:17 and Luke
24:39 as Jesus compares Himself to God. 1 Timothy 1:17 states: “Now, unto the King eternal, immortal,
invisible....” This also tells us that God is invisible to the human eye.
Now then, if Jesus left (He was the first coming), how does He appear to us and is it just one more
time or many appearances? Again as we look at John 14:17-18 Jesus states that if He leaves, the Spirit of
Truth will come to the disciples. He goes on further to state that the Comforter (that Spirit of Truth) which
is Himself as a Spirit, will come to them (vs. 18).
When did Jesus come? At Pentecost. The Greek word for spirit is “pneuma.” It is the same word
that is used in the book of Acts used as “wind.” Jesus came and empowered the disciples. But He did more
than that. Just as salvation (the feast of Passover, 1 Corinthians 5:8) is experiential, so also is Pentecost.
These men had placed within their own vessel the “presence” or the “coming” of the Lord.
Clearly, 1 Corinthians 15:45 states that Jesus (last Adam) was made a “quickening Spirit.” The
word “quickening” means to vivify, to make that which is dead alive. So, when these men received the
Holy Spirit on the day of Pentecost, they were “quickened” or “made alive” by the Spirit, which possessed
them. In other words the power of the resurrection, that resurrection life, which is spiritual life (Greek
“zoe”, not the Greek “bios” which means natural life) had come within them to abide.
This too is a fulfillment of John 14:21-23. Where Jesus states that when He returns to the Father
that the two of them shall make their abode in the person. Thus, heaven is not a literal place in the sense of
religious tradition which indicates that heaven is the “sky,” but rather that heaven is found where God is,
which is in you (Luke 17:21). “He that is joined to the Lord is one Spirit” (1 Corinthians. 6:17). We cannot
leave this thought without reviewing Ephesians 4:10 which states: “He that descended is the same also that
ascended up far above all heavens, that He might fill all things.” The coming of the Spirit at Pentecost,
which is still a viable experience for all Christendom, is part of the fulfilling of Ephesians 4:10. Hopefully
it is seen then that His coming, His presence, is a spiritual experience and we hope to show that the
“parousia” is not a one-time event but an ongoing occurrence.
So far then we have discussed, albeit briefly, a “coming” of the Lord. The problem with most
saints is that they fail to comprehend, due to religious teachings of the Babylonish church system, that we
no longer know Christ after the flesh. When the name Jesus is said there is an immediate picture of a man
about 33 years old in a robe. This is not Jesus. He has ascended and is a Spirit that has possessed His
people at salvation (a coming), at Pentecost (a coming) and at Tabernacles (a coming). Paul admonishes us
in 2 Corinthians 5:16: “Though we have known Christ after the flesh, yet, now henceforth know we Him no
more.”
How do we know Him then? 1 John 4:20 states that we see His coming as we see Him in another.
For How can we love God whom we have not seen, if we cannot love our brother whom we have seen?
Loving God is loving our neighbor for He is in them as John 1:9 states. The question is how do we see Him
- as He was or as He is?
His coming is in His saints. 1 Thessalonians 1:10 states that He will be glorified “IN His saints.”
John 14:20 states that He is IN us. That is how He is glorified - by His “coming,” His “presence” in us.
There is no doubt of this for Revelation 21:3 states that “...the tabernacle of God is with men and He shall
dwell (Greek: be at home, reside in,) with them.”
Because of traditional religious teaching which emphasizes external concepts of Christianity,
many Christians have not appropriated the truth of Him who lives within. Thus, they have difficulty with
delineation of the truths found in the scriptures. As an example, most saints mix up “IN His saints” and
“WITH His saints” as being synonymous and both dealing with a “second” coming. Nothing could be
further from the truth.
Perhaps to radically portray the coming of Christ, we should consider some verses, which show a
coming of Christ. 1 Thessalonians 4 reveals Christ coming as a “shout.” Jude 14 He comes with His saints.
1 Thessalonians 1:10 He comes in His saints. Matthew 16:27 states He comes with angels. Have you
considered His coming as the Morning Star arising in your heart (1 Peter)? In Revelation He comes as the
white horse. Matthew has the Son of Man appearing as lightning. The comings of the Lord are the
manifestations of His presence - whether it be the whirlwind that Elijah saw, the donkey that Balaam heard
speak or the angels that visited Abraham.
I do hope that as a diligent Berean, you will search the scriptures for yourself to verify these things
mentioned thus far. For there are other words also used for the coming of the Lord. The nuances are
important for each reveals a greater glory of God.
A Specific Coming - l John 2:28

Not only Jesus but also John the Baptist called the people of Israel unto repentance. John the
Baptist stated the kingdom of heaven was at hand, as did Jesus (Matthew 3:2, 4:17). Jesus even told the
disciples that the kingdom of God was at hand and that they should preach such as they traveled (Matthew
10:7). Jesus warned the people of a coming judgment (Matthew 11:20-24). All these verses point to a
consummation soon to take place, but we know that it was not during the time of Jesus because it was
“nigh” meaning close but some time off - not immediate.
Now in Matthew 12:38 - 45 we find Jesus warning “this generation.” He was talking to the
Hebrews of the day and not some future generation since the time of judgment was “nigh.” The parable of
the fig tree on the historical interpretation refers to Israel and it being cut off. Jesus even states in the
parable of the tares that: “He that soweth the good seed is the Son of Man.” He is warning the people of the
judgment to come.
In Matthew 10:23 Jesus tells His disciples when persecution comes to flee to another city, but that
they shall not go over the cities until the Son of Man comes. Perhaps reading the following in conjunction
will show that some of the disciples would be alive at His coming (Matthew 16:27, 28, Mark 8:38, 9:1,
Luke 9:26,27). This means some of the disciples would have died before it occurs but that others would see
the fulfillment of the “parousia” of the Lord.
Ultimately, the parable of the wicked husbandmen (Matthew 21:33-46, Mark 12:1-12, Luke 20:9-
19) refers in the historical sense to the Hebrews who were the leaders of the nation of Israel at the time of
Christ. This parable seems to relate the destruction of Israel with the coming of the Lord (Matthew 16:27-
28).
In 70 AD came the fall of Jerusalem. The Romans overthrew the Hebrew religious/political
leaders. The Romans destroyed the temple and removed once and for all animal sacrifice for sin, which
Jesus had removed spiritually at the cross. He would return again without need for sacrifice but to establish
His kingdom scripture states.
The word “world” used in Matthew 24 refers to the whole chapter in the sense of “age” or
dispensation and not the same as “world” as we use it today. Matthew 24 reveals Jesus talking in prophecy
of the destruction of the temple (Matthew 24:1-2) and the judgment of that particular time, the end of the
age.
It cannot be reiterated enough that “parousia” means “presence”, not a literal physical return of the
Lord. Roman soldiers were the physical presence of the Lord that came in judgment on Israel of which
some of the disciples were still alive to see.
The end of the age occurred with the judgment of Israel by the “parousia” of the Lord, just as the
Lord sent the nation of Babylon to attack Judah and to come as His “presence” in judgment on the nation of
Judah and lead the people into captivity.
The coming/parousia can be personal as in 1 Corinthians 16:17 but in most cases it speaks of a
spiritual fulfillment. Or the parousia can take on a natural sense (2 Corinthians 7:7) when an individual
comes. In 2 Corinthians this refers to the consolation that came with Titus. Perhaps we should put that in
contrast with the judgment that came with the Romans.
What we are trying to proclaim is that the “presence” or “parousia” of the Lord is not limited to
Jesus the man nor Christ Jesus our ascended Lord. In fact, the “parousia” could, with further elucidation,
probably prove that there is no need for a physical return but rather that the “presence” of Him in a people
is a type of “coming” of the Lord.
Paul writes in 2 Corinthians 10:10 “ ‘For his letters’, they say ‘are weighty and powerful, but his
bodily presence (Greek here, parousia) is weak.’” Here we find that the word “parousia” is used with the
concept of “presence” and not really dealing with Paul’s small physical stature, although a factor, but rather
dealing with the “power of the presence” that Paul brought. Paul writes in 1 Thessalonians 5:23 that God
“sanctify you completely; and may your whole spirit, soul and body be preserved blameless at the
“coming” of our Lord Jesus Christ.” “sanctify you completely; and may your whole spirit, soul and body be
preserved blameless at the “coming” of our Lord Jesus Christ.” “sanctify you completely; and may your
whole spirit, soul and body be preserved blameless at the “coming” of our Lord Jesus Christ.” Here again,
the “presence” of the Lord is His coming to be glorified IN His saints (2 Thessalonians 1:10).
2 Thessalonians 2:1 speaks of the parousia again. Here it is in relation to the Lord’s appearance in
the temple (Greek - NAOS) which refers to the body as the temple (1 Corinthians 3:17). The word for
physical structure in the Greek is heiron which means a building. So the coming of the Lord, the parousia is
His appearing in the saint causing the man of sin in this chapter to be cast off - the fallen Adamic nature.
For those with a historical frame of reference it could be used to tie into the “presence” of the Lord with the
Roman emperor standing in the literal Hebrew temple thus defiling the physical temple, BUT this cannot be
true since the word here for temple refers to your physical body and not a building.
The key to understanding “parousia” is that it refers to the invisible power of God being expressed
through a vessel of His choosing, whether a saint or a pagan who is doing His bidding. The “parousia” does
not refer to the literal manifestation of the man Jesus nor to our ascended Lord physically returning. It can
and does refer to our Lord who appears in and through us for His glory.
John writes in 1 John that we may have confidence at His appearing/coming (1 John 2:28). Many
would interpret that to be a personal return of the man Jesus. But if 1 John 4:20 is considered with this
verse, as it should be since the letter is a “whole,” there is a deep truth. How can we love the ascended Lord
who is Spirit, if we cannot love His appearing or “presence” in a person whom we do see? The truth of the
“parousia” or “coming” of the Lord is the recognition of His “presence” in His people.
But the “parousia” is just the first part of four parts of His appearing that will be made manifest
through each saint. The “parousia” is just the first step on the path to the complete manifestation of who He
is in us. Again we see that Peter in 2 Peter 1:16 refers to the “coming” of the Lord to whom he was an eye-
witness. How did Peter know the man Jesus was the Son of God? It was the presence of God that revealed
it to him. Otherwise Jesus was not comely to look at as Isaiah foretold.
Recognizing the “coming” of the Lord as the “presence” of the Lord whether in a Roman general
or a saint is to say that we see the hand of God moving over the face of the deep. For the Lord moves
mysteriously to fulfill His purposes on a grand scale in the tides of the affairs of men and also in the
individual’s life. Recognizing the “presence” of the Lord in one’s life is a prerequisite before the student
can begin to study the second stage of the manifestation of the Lord.
There are three other words used for the coming of the Lord which are: apocalypse, epiphany and
phanero. We shall consider the apocalypse as it relates to the fulfilling of the book of Revelation. After the
“presence” of Christ in you is known experientially by the believer the next step is the awareness of the
apocalypse “coming” of the Lord in your life which the book of Revelation discusses.
The Apocalypse
The first verse in the book of Revelation states: “The revelation of Jesus Christ.” The Greek word
for the English “revelation” is “apocalypse.” This word is distinctly different from “presence.” It is first
used by Simeon at Jesus’ dedication found in Luke 2:32. The translation would read: “A light ‘unveiled’ to
the Gentiles and the glory of Your people Israel.” For the word “apocalypse” means the “unveiling”
predominately.
Simeon was proclaiming that the Savior was now manifested, made visible, distinguished from all
others, a complete revelation of the invisible God made visible to the world. Simeon’s prophecy proclaimed
the completed manifestation of the Lord. What do we mean the completed manifestation, revelation? Just
this, the fulfilling of 1 Corinthians 15:28. For the true “unveiling” of Christ Jesus is that in the fullness of
time His victory on the cross over death will gather together all things whether in the earth, under the earth
or above the earth (Ephesians 1:10, Philippians 2:10, Colossians 1:16-17).
The Gospels reveal a progressive revelation of Jesus Christ. The letters of the New Testament
reveal the glorious ascended Lord who has descended into His people. Luke reveals the “man” side of Jesus
where he states: “And Jesus increased in wisdom and stature and in favor with God and man” (Luke 2:52).
The Lord’s path, planned from its inception, was designed to reveal to the world the fullness of God could
be manifested in a man.
As the life of Jesus is our pattern to follow (1 Peter 2:21, Philippians 3:17), we find that what He
did was to learn who He was until the time of His manifestation at the Jordan River. Every step of His life
from birth until His appearance in ministry after being in the wilderness was designed by the Father to
teach Him who He was.
It is important to note while the dedication revealed who Jesus was, it did not change the blindness
of the people to who He was! For even though He was manifested then, He was not received but by a very
few and those only knew by revelation from God. Consequently, when the saint comes to the third
experience, the third feast of the faith, Tabernacles, the saint will know who he is for his identity is with
Christ not with Adam and the sin nature. But the world, even other Christians, will not recognize his
identity. The world did not recognize Jesus and the people of Israel, that household of the faith, did not
know who He was either. For they looked on the outer and not the inner.
Perhaps another way to state the concept of unveiling is the usage of an affair that is currently
done in the world today. When a famous artist or sculptor has finished his work it is transported to the
location of the dedication and covered. On the appointed day people gather and with great anticipation
strain to catch the first glimpse of this work of art as the curtain or veil is lifted off the piece of art. Thus,
the people see a finished work and marvel at the piece and the handicraft of the artist.
You may have seen the Pieta sculptured by Michaelangelo. It is so magnificent. Smooth white
marble I believe. Awe struck looking upon the piece it takes some time to begin to intimately discern the
details like the curves, the eyes, the hands cradling the Lord, etc. Seeing the overview, the big picture
overwhelms. Gradually, the details are seen when the “glare” of the first look is done. Michaelangelo had
to see the Pieta in the rock before he could chisel the revelation.
Simeon proclaimed the “glare,” the overview, of the Lord. Luke and others proclaimed the
outworking, the manifestation, the revealing of the Lord on the intimate daily basis. So, when we look at
the book of Revelation we must realize that the first verse is announcing the complete unveiling of the Lord
to all who would read its pages.
1 Peter 1:5-7 uses the word “apocalypse” twice and is generally translated as “revealing.” The
apocalypse of Jesus Christ in these verses is the faith of the saint tried by fire. Christ was revealed in Daniel
in the fire as the fourth man. This understanding also goes along with the book of Revelation in that the
verses and chapters that follow 1:1 are designed to reveal the process which is necessary for the complete
appreciation of the revelation of Jesus Christ.
Paul writes in Galatians 1:12 that the word that he received did not come “from man, nor was I
taught it, but it came through the revelation (apocalypse) of Jesus Christ.” Paul as Saul had studied for
years and was well acquainted with the Old Testament. But he knew not God. It takes an unveiling, the
scales removed from your carnal mind, to know spiritual things. Knowledge does not make you spiritual
although it could help your spiritual walk.
In Galatians 1:16 the word “revealed” in the KJV is the Greek word “apocalypse.” So the
translation could read: “When it pleased God to manifest in me...” or “appear in me....” The coming of the
Lord is within a vessel during his lifetime. The apocalypse (The Revelation) is an allegorical book that is
fulfilled within the individual.
The following reference study is quoted from J. Preston Eby: “The Greek word APOKALUPSIS
is a derivative of APOKALUPTO. APOKALUPTO is a compound word composed of APO, meaning “off”
or “away,” and KALUPTO, meaning “to cover up.” Thus APOKALUPSIS means to take the cover off, to
uncover, unveil, reveal or disclose. It implies the drawing away or removal of everything that veils or hides,
and therefore it is always opposed to concealment or secrecy, as in the following passage: “There is nothing
covered that shall not be revealed (uncovered)” (Matt. 10:26). Our English word “revelation” has become
for many a word that signifies a strange belief or some far-out doctrine, which should be handled as
something delusive and dangerous, and avoided if possible. But this is just the opposite from the biblical
meaning of the word, and the consideration we need to give to that which is revealed. That which is
uncovered is no more a mystery, nor can it any longer be a threat. It is open to view, whether positive or
negative, and can be considered without fear since it is no longer shrouded in darkness or mystery.
“In the following texts the word related to our Lord’s appearing is from either the Greek
APOKALUPSIS or APOKALUPTO. “Even so shall it be in the day when the Son of man is REVEALED”
(Lk. 17:30). “The sufferings of this present time are not worthy to be compared with the glory which shall
be REVEALED in us” (Rom. 8:18). “So that ye come behind in no gift; waiting for the COMING
(unveiling; revealment) of our Lord Jesus Christ” (I Corinthians.1:7). “To you who are troubled rest with
us, when the Lord Jesus shall be REVEALED from heaven...in flaming fire...when He shall come to be
glorified in His saints” (II Thessalonians 1:7-10). “That the trial of your faith...might be found unto praise
and honor and glory at the APPEARING of Jesus Christ” (I Peter. 1:7). “Hope to the end for the grace that
is to be brought unto you at the REVELATION of Jesus Christ” (I Peter. 1:13). “Rejoice, in as much as ye
are partakers of Christ’s sufferings; that, when His glory shall be REVEALED, ye might be glad also with
exceeding joy” (I Peter. 4:13). “The REVELATION of Jesus Christ ...” (Revelation. 1:1). “For the earnest
expectation of the creature waiteth for the MANIFESTATION (unveiling; revealment) of the sons of God”
(Rom. 8:19).
“Only by REVELATION, UNVEILING can we know the Christ of God or behold Him in His
ineffable glory. When the light of the Holy Spirit shines in, the mists that have hung like a cloud over our
minds, obscuring the King in His beauty, are cleared away. Then the realities which were once unseen
become clearly visible and that which was once seen through a glass darkly is now seen face to face and
that which was once known only in part is now known as we are known. The word “unveiling” is certainly
the clearest possible translation of the word APOKALUPSIS. On the basis of this “unveiling” of our
wonderful Christ, we may, then, expect the APOKALUPSIS to be understood not as a matter of His
COMING, but merely of SEEING. It is not at all a question of our Lord making some change in location,
as “coming” from high heaven back down into the atmosphere of this planet; it is, rather, the matter of Him
who is already present with and within us becoming unveiled - uncovered disclosed, revealed in the power
of the Holv Spirit that we may truly BEHOLD HIM in the fullness of Himself. It would be one thing for
you to “feel a presence” in your room, but it would be something greater should that presence become
visible, so that you SEE CLEARLY what was once veiled in obscurity.
“Since APOKALUPSIS means to reveal, or unveil, there must be something to unveil or which
may be unveiled. That something must be Present or it cannot be unveiled; and it must be hidden from sight
or it cannot be disclosed. Jesus is PRESENT and that He is hidden from sight of the natural eye because
“the Lord is that Spirit.” We are now to find that His invisible presence, parousia is to be revealed,
disclosed, uncovered, unveiled and that, too, to the whole world in due season. Are we looking for a so-
called “second coming” of the Lord? Emphatically, we are NOT looking into the sky for such a thing BUT
we most emphatically, are looking forward for the disclosure, uncovering, revealing of the Lord NOW
PRESENT BUT HIDDEN in Spirit form. Truly the APOKALUPSIS of Jesus Christ is a yet future vision
for the great mass of Christians as well as for the world, and to all of us there is yet much to be unveiled.
“We greatly rejoice...that the trial of your faith...might be found unto praise and honor and glory at
the appearing (apocalypse disclosure, uncovering, revelation, unveiling, manifestation) of Jesus Christ” (I
Peter. 1:6-7). Prayerful pondering of this scripture is all that is needed to grasp the meaning of the honor
and glory that shall be ours, not in being caught up into the starry skies out of the trials which produce the
honor and glory, nor in Jesus coming riding upon a cloud in the upper atmosphere, but when He is
UNVEILED TO THE WHOLE WORLD IN HIS MANY-MEMBERED BODY OF SAINTS bringing
deliverance to the entire groaning creation through the manifestation of His grace, glory and power which
shall yet bring a larger measure of life and immortality to light through the gospel.
“Again, “So that ye come behind in no gift, waiting for the coming (apokalupsis) of our Lord
Jesus Christ” (1 Corinthians. 1:7). We are waiting for the marvelous apokalupsis, disclosure, unveiling of
Jesus Christ that which transcends HIS GIFTS, wonderful as they are, as He manifests the fullness of the
Son of God and His great, many-membered Christ body, but we are no longer gazing into the sky for His
so-called “second coming” at some indefinite future date. Praise God, we are beholding the handiwork of
our God on every hand today as He moves the nations like pawns on a chessboard in mighty preparation for
the closing events of this age and the ushering in of the more glorious age to come.
The great Italian sculptor, Benvenuto Cellini, told of receiving a block of marble with one flaw.
Because of this flaw, no artist would submit a design - except one. In the public square of Florence a fence
was built around that piece of marble, and a little shack was erected for the artist. For two years the sculptor
labored. Then on a certain day a vast multitude of the citizens of Florence assembled in the public square;
the fence was torn down, and the shack was taken away. At this unveiling all of Florence beheld the result
and marveled. Since then, Italy and all the world has marveled at Michelangelo’s “David”. In that block of
marble was a statue; others did not see it, but Michelangelo did. And, precious friend of mine, in the lump
of clay which is you, the almighty Father sees an image too - the image of Jesus Christ! And God is
working unceasingly and tirelessly to form the image of His Son in you. No truth has come with more soul-
gripping force and power to the elect of the Lord than the beautiful hope of sonship to God. Well indeed
may we yield ourselves into the hands of heaven’s skilled sculptor that HE may form His Son in us, for the
mind of omniscience has ordained that that sonship should be the HOPE OF ALL CREATION. It is for
sonship that the whole creation groans in a sort of universal travail while it eagerly waits to see the glorious
sight of the sons of God coming into their own (Rom. 8:22-23).” unquote
Revealing or Manifestation, which Coming?

The Hebrew-Greek Study Bible by Spiros Zodhiates and published by AMG Publishers of
Chattanooga, Tennessee, has this to say in the Lexical Aids to the New Testament: “Phaneroo; to make
manifest, make known…differs from apokalupto as ‘to exhibit’ differs from ‘to disclose,’ so that in relation
to each other apokalupto must precede phaneroo. Apokalupto refers only to the object revealed, but
phaneroo refers to those to whom the revelation is made.”
Remembering that apokalupto means revelation, the person, that called saint, the individual who is
called and purposed of God to be conformed to His Image and be a son of God (Romans 8:19, Revelation
21:7), has revealed to himself/herself that God is appearing and revealing Himself in that person. It is a
great revelation to know that God’s coming is occurring within you. The second word, apocalypse, has
great meaning to the individual. It is personal and exciting to see God coming within yourself.
But that is neither the end result nor the end purpose. It is not a selfish thing that God is doing just
for the individual. He is appearing within the vessel so that the individual will do the will of the Father and
show forth God Himself within the person’s lifestyle, that is, the way that the person lives his daily life. No,
the apocalypse is but a part of a larger plan - the restoration and restitution of all things (Acts 3:21).
“Phaneroo signifies also to make visible, to show, to make public” the Lexical Aid continues. The
idea behind the word is that the saint has progressed in the Lord from knowing the Lord is within and
enlarging His presence to the point that the world can now see the Lord in the saint. The Coming of the
Lord is not Jesus, the man, returning. The Coming of the Lord is more than the ascended Lord returning.
The real truth is the manifestation of the Lord in a people.
When the saints confronted the Jesuits and the Roman Catholic church and the false doctrine of
that church system, they were made martyrs. When the martyrs were burned at the stake for their
confrontation, there was a sound heard and sights were seen by the onlookers. Fox’s Book of Martyrs
brings out how many were converted to faith in God by the manifestation of God in the ones martyred. The
onlookers saw a manifestation of God, a ‘phaneroo.’
Jesus states in John 17:6: “I manifested (phaneroo) Thy name to the men whom thou gavest me
out of the world;” In other words, Jesus lived before the men the way God would live in a man. Jesus is
stating that He slept like a godly man would sleep. He ate like a godly man would eat. He spoke as a godly
man would speak. He expressed God to the men by what He did in every moment. As Jesus is our pattern,
we are to follow in similar footsteps. We are to walk as He walked, speak as He spoke and live as He lived.
This is a manifestation.
Paul reiterates the same thought in Titus that Jesus states in John 17. As the letter opens Paul
greets the saints and ties in His relationship to the Lord based upon the manifestation of the Logos (verse 3,
‘word’ also the same used in John 1:1), Who was Jesus. Paul states: “but at the proper time manifested His
word…” Paul is stating that God appeared in Paul’s proclamations to the unsaved he testified unto. God
came out of Paul’s personal expression of the Christ life and people did not see Paul but God. Is your
Christian walk able to bear such a testimony?
John, the beloved of the Lord, states in 1 John 1:2 “and the life was manifested, and we have seen
and bear witness…” Again, ‘phaneroo’ is used for manifestation. Eternal life was manifested in the flesh.
Jesus made known the very life of God which goes beyond the natural plane although the life is visible via
the natural plane. God who is a Spirit was seen, manifested, by and in Jesus. Thus, the manifestation has to
do with the saint entering into a deep relationship with Christ, not a superficial one. To have your opinions
considered ‘canon’ by God and included in the Bible is to have entered into that relationship, as Paul did.
1 John 3:5, 8 both used the word ‘phaneroo.’ The first verse states that Jesus appeared to take
away the sin of the world. He is appearing within you to do the same! He did it when you received Him as
your Savior and now He is doing it in your walk so that others might see Him and have their sin taken
away. This is the priesthood of the believers (1 Peter 2:9) in action and why we have one Mediator, Christ
and need no other.
The other verse states that He was manifested to destroy the works of the Devil. Jesus did that
over 2,000 years ago on the cross and in the resurrection. But now, today, He is doing it within each of us.
His Coming is to remove the works of the Devil within each of us so that He is manifested to all. His
manifestation in us, as we are conformed to His Image, is so that others may see the victory over the Devil.
“By this the love of God is manifested (phaneroo) in us, that God has sent His only begotten Son
into the world so that we might live through Him.” Love is manifested in us? How? Because we live
through Jesus Christ. Our identity is in Him. Our life is hid with God in Christ. It is a living vibrant reality
that is experiential. Love is a fruit, a result of living in God. IT CANNOT BE STATED ENOUGH THAT
THE ‘phaneroo’ EXPERIENCE IS A FRUIT OF A RELATIONSHIP WITH GOD THAT OTHERS SEE.
There are many other locations of this word, ‘phaneroo,’ but let me close with John 2:11 which
states: “This beginning of signs Jesus did in Cana of Galilee and manifested His glory, and His disciples
believed in Him.” The purpose of the manifestation is for others to believe in Him, Jesus, the Lord of all. Is
your life manifesting Him enough that others believe regularly and mature in Him?
The Epiphany
The last word found in the Greek for the Coming of the Lord is transliterated into the English as it
is - epiphany. It means the ‘glorious appearing.’ It is used only by Paul in his writings. Epiphany needs to
be understood in the light of the other three occurrences for Coming.
Parousia, means the presence. You have experienced that in your walk with God when you know
He is with you. The apocalypse is the unveiling to you that He has come within you, much to your surprise
and chagrin at times. Then there is the phaneroo or the ability for others to see Christ as you which many
times leads the person unto salvation, a personal encounter with God. But the epiphany is the out-raying of
the Lord, even as He was transfigured before the disciples.
Perhaps the most explosive manifestation of this word is found in 2 Thessalonians 2:8. Here it
reads: “…whom the Lord will slay with the breath of His mouth and bring an end by the appearance
(epiphany) of His coming (parousia).” The man of sin, that fallen adamic nature within each person
inherited from the fall of Adam, is dispersed by breath (Greek pneuma which means spirit) of God.
Remember that Adam became a living soul when the breath of God entered him (Genesis 2:8). What this
verse is stating is that God again is building a man - one in His nature by the removing of the fallen nature
of man.
There is only one man of sin and he was found in you until you accepted Christ as your savior. He
was slain by the glorious appearing of Jesus in you. Now the dust of the old nature is being swept out of
your house by the Holy Spirit. The Coming (parousia) of the Lord, the presence of the Lord, within you
brings an end of the old by being visibly seen (epiphany).
Another major location is 2 Timothy 1:10. It reads: “but now has been revealed by the appearing
of our Savior Christ Jesus, who abolished death and brought life and incorruptibility to light through the
gospel.” Again we find two of the four words for coming used together - revealed, appearing. It cannot be
stated clearly enough that these words work in conjunction with one another and are found experientially
within the individual. The one, revealed, is phaneroo and the other appearing is epiphany. Thus, this means
that one has been declared, been an expression of God which is what phaneroo implies and epiphany means
to illuminate that truth, to shine it forth, to appear in such a manner that there is no doubt. Obviously this is
used in reference to Christ. He destroyed death over 2,000 years ago and brought it to light by revealing in
His body the glory of God. We too are called to reveal His glory (2 Thessalonians 1:10).
Paul goes on in Titus 2:13 to state: “looking for the blessed hope and the appearing of the glory of
our great God and Savior Christ Jesus.” Now our blessed hope is not heaven as many teach! But as
Colossians 1:27 states: “To whom God would make known what is the riches of the glory of this mystery
among the Gentiles; which is Christ in you, the hope of glory.” It is the appearing, the epiphany of Christ in
you that will change the world. When death is abolished in you (2 Timothy 1:10) and you know that you
are fully alive in Christ in eternal life, living in that realm even though the body is in the natural realm, then
and only then can you reveal Him. Then you can join with Paul and say “according to my earnest
expectation and hope, that I shall not be put to shame in anything, but that with all boldness, Christ shall
even now, as always, be exalted in my body, whether by life or by death. (Philippians 1:20)”
The reason Paul wrote of this ‘epiphany’ and was the only one to use this word was because of the life that
was percolating within him. He knew that the kingdom had come when He accepted Christ within Him. He
saw the working of the Lord within him. He was bitten by a venomous snake and lived. The life of God in
him swallowed up the death and turned it into life. The people called him a God (Acts 28) because no one
survived that experience. He was left for dead twice. Yet, he was resurrected. Some may say that he didn’t
die. But let me state that the Jews knew how to stone people to death because they did so regularly then at
the bequest of the priesthood. Yet, Paul was raised. Raised by an external Jesus? Or was he raised by being
one with the Lord within?
Paul and others had seen the out-raying of the glory of the Lord in their lives. They healed the
sick, cast out demons and raised the dead. This is the Coming of the Lord that God seeks. That a person
would allow the Lord to so deal with him/her that God is seen. Watchman Nee in his book, The Ministry of
God’s Word, expresses how the fullness of God can be seen in the corporal body. But it takes a crucified
life to do so.
“Clouds”
Now, in reference to the word “clouds” which is used in first Thessalonians 4:17 there is some
important information. Let me first quote Jude 12: “These are spots in your love feasts, while they feast
with you without fear, serving only themselves; they are clouds without water...” “These are spots in your
love feasts, while they feast with you without fear, serving only themselves; they are clouds without
water...” “These are spots in your love feasts, while they feast with you without fear, serving only
themselves; they are clouds without water...” This is the same word used in Thessalonians. Jude refers to
people as clouds.
Hebrews 12:1 states we are “surrounded by a cloud of witnesses..” “surrounded by a cloud of
witnesses..” “surrounded by a cloud of witnesses..” This word “witnesses” in the Greek means: martyr,
record, witness. The witnesses are people. Thus, when Paul is referring to “the cloud of witnesses,” he is
talking about people. The word “cloud” within the context of Thessalonians has a spiritual meaning.
Yet, there is more truth here. Bennie Skinner uses the analogy of the school teacher and student.
The teacher descends (out of her heaven, mind or understanding) to the level of the student (who resides on
the earth level). The word (shout) that she brings (voice) to the student (saint) causes him to arise out of the
realm of his understanding (earth) and ascend into the clouds (heaven) where the teacher is. The student is
now educated and can converse with the teacher intelligently because both are on the same plane.
Revelation 1:7 states that: “He comes with clouds; and every eye shall see Him.” This does not
mean a literal, physical, appearing of the man Jesus. If Jesus literally, physically returned to Jerusalem, you
would not know it in China or the USA. You couldn’t see Him. I have had friends say all would see Him
on the news (Television). Most people in the world do not have television and I know many fundamental
Christians who do not even have that television in their homes because they consider it wicked.
But who are the “clouds”? Note that it is plural? The clouds are people, saints, who have entered
into the same realm where He is. What realm is He in right now in 2000? God is a Spirit. The Son is a
Spirit. Those clouds have entered, have been caught up into the realm where He is and are in a spiritual
state, whether in the body or out - who knows. Jesus, the man, (to differentiate from the Pre-existent Christ
and the ascended Lord) lived in heaven while He walked the earth. John 3:13 states: “No one has ascended
to heaven but He who came down from heaven, that is the Son of Man who is in heaven.” He made a way
that we can walk in also.
If we are in heavenly places in our walk, we find that heaven is a realm of life, and, as Paul says,
the brethren encompass us about. The Lord has come and made His abode in us (John 14:23) and we find
the kingdom of God is within (Luke 17:21). Paul writes in Galatians 1:16 that the Son was revealed in him
and then goes on to say that it was no longer he that lived but Christ that lived in him (Galatians 2:20). This
is living in a realm where you as an individual have had the ingathering (the feast of Tabernacles, the third
experience - after Passover and Pentecost).
Paul states in Galatians that he was received as an angel, even as Christ Jesus (Galatians 4:14).
Note that Christ Jesus is different from Jesus Christ. While we have a message on that, let me summarize
that Jesus Christ refers to the man in Paul’s writing; whereas, Christ Jesus refers to the ascended Lord, after
the resurrection and ascension. Thus, Paul is saying that he, Paul, resides in a heavenly place, a spiritual
realm, set down in heavenly places with the Lord.

Heaven is not literal in the Scriptures. Neither is Hell. Both are spiritual places because God is a
spirit. “Lo, though you make your bed in hell, I will be there with you”, Psalm 139:8 states. The Lord is
there. Nothing can separate us from the love of God. If we are in heaven, the Lord is there. God is a spirit.
It is a spiritual place. Another point is that the Lord’s Prayer states that heaven is going to be established
where? On the earth. It has to be a spiritual realm for it to be established on the earth.
“Voice”
Consider for a moment the word “voice” in 4:16 of 1 Thessalonians. In Revelation 1:13 it states
“one like unto the Son of Man.” The chapter then goes on to describe this man who is like the Son of Man,
and what his appearance is like. The key is the word “like.” It is not talking about Jesus here, but rather the
church, the corporate body of Christ, which has been conformed to His image.
We have mentioned this so that we could discuss Revelation 1:15 which describes the one “like”
the Son of Man, but before we do, it is a great study in the Bible to look at the word “like” and see it in
many verses. Verse 15 states “And his feet like unto fine brass, as if they burned in a furnace and his voice
as the sound of many waters.”
The key to note is that voice is singular. One voice speaks of the unity of the message, the
wholeness of the word that is spoken, the very expression of the Father of lights. The sound is as many
waters. Isaiah 17:12 states in the New King James: “Woe to the multitude of many people who make a
noise (voice?) like the roar of the sea.” The parentheses are added. Revelation 17:15 states that water
represents people, nations, tongues etc.
The word “voice” is the message proclaimed by many waters or people. Consider reading some
other verses and meditate on them that the Lord would also reveal some hidden things: Jeremiah 51:16, 55;
Ezekiel 1:24, 43:2; Revelation 14:2,19:6.
What About Angels?

This “voice” is the voice of an archangel, since the word “voice” speaks of a message, a word,
delivered by many waters or people and is brought out of the “archangel.” The “voice of the archangel” is
symbolical and not literal. The “voice of the archangel” is not speaking of one but of a corporate act with
one sound coming from the very Holy of Holies, descending out of heaven, which is not the literal sky but
out of where God has His throne - in you and in others. The Christ in you is the sound of many waters
declaring a word from the throne.
In Ezekiel we find that the Cherubim, who minister only from the Holy of Holies, are archangels.
The voice of the archangel comes from the very throne of God. The key is to understand that the archangel
is not a winged creature in a white robe with a halo over its head. Jesus ministered out of the throne of God
and was a man. We are called to be in His image and to do the same thing.
There are many Scriptures which show that angels are men. Revelation 21:7 and Galatians 4:14
are two accounts. But also there are other locations. An angel comes from the Greek meaning a messenger
of good news. Many of the traditional visual expressions of angels are erroneous.
Even the teaching that is typically presented by the denominational churches concerning Lucifer,
the angel, is quite misleading. Lucifer was a man - and an angel. Isaiah 14:12 states that Lucifer, a word
found only once in the Bible, which is not a name as the KJV makes it, means “light bearer” in the Hebrew.
Adam as Luke 3:38 brings out was a son of God. Adam was a light bearer, even as we are the children of
light also (1 Thessalonians 5:5, Luke 16:8, John 8:12) when we are in Christ Jesus. Conformed to the image
of Jesus we become as He is - light. Adam was in light but lost the light. As for our booklet on Satan.
But it goes further than that. Ezekiel 28:2 (see also Isaiah 14:16), which is another chapter that is
often used to show Lucifer is Satan, is not quite an accurate truth either. For verse two states that this
person is a “man” and as we know from Scripture that Satan is a spirit and not a man
Satan masquerades as an angel of light. He fakes it because he never was and never could be. John
8:44 states Satan was a murderer from the beginning. He had no good qualities, and as the verse says there
was no truth in him. The word “beginning” means exactly that. God states in Isaiah 45:7 that He creates
evil. Satan was created by God for a purpose in the beginning. The purpose was good but the function was
evil. Isaiah 54:16 states that God created the spoiler to destroy.
Adam was created in the image of God. He was good from the beginning but fell due to being subject to
vanity unwillingly (Romans 8:18-19). Adam was full of light. He was light bearer. Note also that the
Scripture states that the “light bearer” was a cherub (Ezekiel 28:14). Cherubim are a positive image.
NEVER are they in any way described in the negative or used for evil purposes. The importance here is
that the cherubim are found around the throne of God and are living creatures not creatures of death.
Adam was called to be the revelation of the Lord in the earth until he forsook that place and
descended. Satan never was the “light-bearer” which Lucifer means. Satan was always darkness and had no
life in him, as is seen even in the Genesis account where Satan attacks Adam, the light bearer. Satan was
already evil then in Genesis 3. Whereas, Adam, the light-bearer was in God’s image but lost the light and
began living in darkness at that point.
The Amplified Bible translates Isaiah 14:12 as follows: “How are you fallen from heaven,
lightbearer and day star, son of the morning”How are you fallen from heaven, lightbearer and day star, son
of the morning.” As we know Jesus was the Day Star (2 Peter 1:19) and here is a reference to how
“Lucifer” (light-bearer) is a day star.
Also the truth that is important is that Adam was a cherub who lost his state and God is changing
us from death and an earthly existence to life and a heavenly one. This change, which is in the process, is to
establish us as cherubim. This truth is so great that the world will rejoice at the manifestation of Christ
Jesus in a new creation man. He has called us through His Son to bear His image, be handwritten epistles
made manifest to creation so that creation might be released from the bondage of corruption. Our duty is to
be angels - which in the Greek means nothing more than messengers with good news.
The voice of the archangel is a message proclaimed by a group conformed to the image of the Son
of God. The word that they proclaim is singular, inspired and brings deliverance and judgment at the same
time. It is one word, a clear distinct sound and each proclaim the same message out of their vessel. It is a
word that comes with total purity from the very throne of God. It is a word proclaimed by men, who having
died to the self nature reveal the nature of the Father, a heavenly nature and thus become angels, divine
messengers sent to deliver an earth filled with havoc. Write for our book on angels.
Descend from Heaven

“Will descend from heaven.” The typical teaching is that heaven is a literal place. Unfortunately,
this is not so. Heaven is a spiritual place, not a literal place in the sense of the “sky” or perhaps the
“universe” etc. Jesus stated in John 14:23 the following: “If anyone loves Me, he will keep my word; and
my Father will love him and We will come to him and make Our abode with him.” The Goodspeed states:
“come to him and live with him.” The Amplified Bible states: “...to make our (abode, special dwelling
place) with him.”
This scripture must also relate to 1 John 2:24 which states: “...If what you have heard from the
beginning abides in you, you also abide in the Son and in the Father.” Heaven is not an altitude. “The Lord,
Himself, will descend” implies, as some scholars indicate, not the man Jesus coming but God manifesting
Himself. How will He come? Romans 8:19 states He will come in the “sons of God.” 1 Thessalonians 1:10
states He will be “glorified in His saints.”
He will descend out of heaven. Jesus walked the earth but lived in heaven! He did nothing save
what He saw His Father do (John 5:19) or say (John 5:30). The kingdom of God is within us (Luke 17:21).
On the Mount of Transfiguration Jesus was changed before the disciples. In fact the Wuest translation of
transfiguration (Greek word “metamorphoses”) states “the manner of His outward expression was changed
before them, that expression coming from and being representative of His inner being.” Heaven was made
manifest on the earth. Adam was made of the earth, was he not (Genesis 2:7)? Jesus, made in the similitude
of man (earth), revealed heaven (1 Corinthians 15:45-49).
The descent of the Lord in Jesus came when on the mount, His inner nature was expressed through
his outer appearance. He descended from the realm He was living in, a spiritual place, and manifested the
life of the eternal on the outerman. The descent of the Lord will be from your spiritual place, heaven, which
is in you and will be made manifest out of you.
The descent of the Lord is from heaven, and the New Jerusalem comes down from heaven
(Revelation 21:11). But this verse clearly states that the New Jerusalem is the bride, the wife of God
(Revelation 21:9). It is not a literal city. It is a spiritual realm. The soul is generally feminine in the
Scriptures. The Spirit is masculine. The “psuche” or mind is the soul. Adam was a living soul until he
sinned. Any soul that sins dies (Ezekiel 18:4). This is the reason for the need for atonement. Jesus offered
His soul (Isaiah 53:10) for atonement. Now we are to have the mind of Christ. When the saint has the mind
of Christ, that city which represents government will govern and be seen in the body of the individual as
the fruits of the Spirit are manifested through the vessel.
The Good News of the Third Experience

This entire booklet is endeavoring to bring out the truth of being spiritually “caught up” while still
walking physically on the earth. The rapture is not a literal, physical catching away but an experience that
is internal. Just as Paul’s was. It is a place, a realm, in which the person dwells.
The catching up is a return to the spiritual place and relationship that Adam had before the fall. He
fell from the location, not literally but spiritually. He lost the relationship with the Lord. Jesus broke down
the partition so that we might again have access to the Father. We are ascending in Him. The third
experience which follows Pentecost and Passover provides the means to live above the battles on the earth.
Christ in you is your deliverance. Not just having Him within in the Passover experience nor in the
Pentecostal but in the Tabernacles experience. Many evangelicals will speak of the “saving” experience.
Some will speak of the “baptism of the Spirit” (speaking in tongues etc). You must have the two
experiences to experience the third. This is the catching up - 2 Corinthians 12:2.
The third experience is when the saint is birthed into a realm where there is no contention with the
devil. Oh, there are still trials, even the Lord our pattern was tried/tempted by the devil. But what we speak
of is a realm where the devil can find nothing in you (John 14:30). There is no contention because you
reside in Christ and know where you are going. Nothing can remove you out of the third heavens. Those in
Pentecost or Passover might say that this is not possible, but there are those who believe and who now live
in such a realm as our Pattern did. The devil can only touch that person who has something in him left to
touch. There was nothing in Jesus. If we remain in Christ and not in Adam we too can overcome the world.
The new creation man cannot sin, only Adam can and Adam, as Romans brings out, is dead. We just have
to reckon ourselves dead to sin and Adam and live as being alive in Christ.
Paul experienced the third heavens in 2 Corinthians 12. The purpose of the experience is to
establish the individual in a realm in order to withstand any trial whether it be in the fiery furnace of
Daniel’s three friends, or the literal death of the cross of Jesus. The third experience is a realm of life which
is above the natural plane. The historical theology and the futuristic theology do not address this, nor can
they. As you the reader, have experienced Salvation in a personal encounter with Jesus Christ the Lord or
perhaps you have also experienced the Baptism of the Holy Spirit, each experience is unique and important
to the Christian. The third experience is just as important and valid.
Each group of three is mentioned in the Bible. There is no reason for contention that the first,
Passover or as some call it salvation, is a definite experience in one’s walk in God. Some would contend
that the second experience is not valid, while verifying the first. So, fewer people have experienced the
second, Pentecost or as some call it the baptism of the Holy Spirit and speaking in tongues. Even a smaller
group will proclaim the feast of Tabernacles as an experience. Generally, those in Passover and Pentecost
will contend that there is not a third spiritual experience, failing to realize that if the first and second are
real and accurate, God’s word indicates the third is real too.
Below are some comparisons based on Scriptures.
Passover Pentecost Tabernacles

Jesus Holy Spirit Father
Way Truth Life
Spirit Soul Body
Heart Soul Might
30 fold 60 fold 100 fold
Blood on Leper Oil on Leper Vial on Leper
1st Day 2nd Day 3rd Day
Birthright Blessing Inheritance
Faith Hope Love
Red Sea Rock of Christ Promised Land

Outer Court Holy Place Holy of Holies
Psalms Hymns Spiritual Song
Blood Water Spirit
Baptism of Water Baptism of Spirit Baptism of Fire
Historical School, Futuristic School or a Spiritual Interpretation?

The historical school holds to the position that what the futuristic school believes is erroneous. It is
not surprising that the futuristic school feels that the historical position is untenable. These two divergent
philosophies will contend until the end. While one of these is probably correct, neither is truly important.
Both focus on the natural interpretation, which is incorrect. Both focus on the literal interpretation which is
incorrect.
Any theology that is true on the natural, literal or historical plane of understanding has merit. Yet,
the real truth is often on a spiritual plane, which may or may not coincide with the natural, literal or even
historical point of view. The real key to spiritual life for an individual is not to focus one’s attention to the
“outer” view but rather to focus on the “inner” meaning.
The real truth lies within the individual. As long as theology is externalized, the accountability of
the individual is absent. As long as theology points to someone else’s actions rather than the individual’s
actions, it fails to hold the individual accountable. Corruption in the world is a horrible thing. The
corruption in government is a direct result of people receiving the leaders they deserve. Isaiah 26:9 states
that when God’s judgments are in the world people learn righteousness. God brings judgments because the
wicked still do unjustly during times of righteousness (Isaiah 26:10). Romans 13:1-4 and 1 Peter 2:13-14
suggest that people reap the leadership that they deserve. Corruption in government comes from corruption
in the people, and corruption in the people comes from corruption in the family, and corruption in the
family comes from corruption in the parents, and corruption in the parents comes from a corrupt man or
woman - individual responsibility.
Theology which is directed to an ambiguous, nebulous “something” is not well founded. If the
historical school of theology is verifiably correct, then the next step is to look for a spiritual fulfillment. If
the futuristic school is correct, then we must today look for a spiritual fulfillment before the natural
fulfillment occurs because the spiritual fulfillment in people will cause the natural fulfillment. Either way,
either theology hinges on a spiritual fulfillment.
Jesus stated that the kingdom of God is within (Luke 17:21). He also called Peter “Satan” at one
time, meaning that the kingdom of the world is found within also. Spirituality causes truth to be seen in the
natural and by that is meant within the individual person. The man of sin is found within. The man of God
is manifested from within the vessel even as the Father was manifested through Jesus at the Mount of
Transfiguration. Both the historical and futuristic schools of theology are failures. Each lacks discernment
of the real truth. They fail because the individual is not held accountable and natural interpretations are
given to spiritual truths.
Some Concluding Thoughts

Depending on your point of view, the Second Coming has already occurred (historical theology)
or is to occur (futuristic theology). The man of sin has already come (historical school) or is to come
(futuristic school). Some say there is no rapture (historical school) others believe there is a secret rapture
(futuristic school).
The failure of both schools is that the Christian becomes so caught up in the leaving of this literal
earth that living the crucified life here is not done. By crucified life I do not mean physical hardships,
mental duress etc. I do mean the removal of the man of sin in oneself and the revelation of the Son. That is
true evangelism. People came to Jesus because He revealed what they longed for and did not have.
The “apocalypse” is another Greek word which is translated “coming” in the KJV. It is different
from parousia which we have discussed and speaks of a literal manifestation in the flesh. It is not used with
the return of the Lord. It is used in Romans 8:19 and Revelation 1:1.
Dealing with Revelation 1:1 first, we see that the whole book of Revelation is actually a revelation of the
Lord - not a revelation of the antichrist, the dragon etc. Yet, these things are mentioned along with the lake
of fire, manchild etc. If all those “evil” things are part of the revelation of the Lord, how could it be so? As
the Lord ascends in a people, His saints, He causes all the corruption in them to come forth and be dealt
with. Every facet of your life that is not in alignment with the Lord’s nature will be dealt with. As each
facet of your carnal nature is revealed - whether it be religious, carnal or fleshly lusts - the Lord in you
removes it. He comes. This is His coming IN a body (see 2 Thess.. 1:10) and He becomes greater and
greater in you.
The world groans for the manifestation of the sons of God - Romans 8:19. These are those who
have been conformed to His image, living epistles, handwritten by the Holy Spirit. These are those who
have gone deeper than the experience of salvation/Passover. These are those who have gone yet deeper than
the Baptism of the Holy Spirit/Pentecost. They have entered into the ingathering/Tabernacles. Their
identity is hid with God (Galatians 2:20).
They have slain the dragon. He no longer resides in their heavens. He has been cast down. The
man of sin has been removed because they have made their eye one. A double minded man (carnal and
spiritual) is unstable in all his ways (James 1:8). Their mind is one, their eye is clear for they realize that the
work of God in them has caused them to be in His image.
The catching up to be with the Lord is a spiritual experience that can occur during the lifetime of
the individual. True, Paul and the others were writing about literal things which would occur. But more
than that Paul was writing a spiritual word. A literal interpretation, a natural fulfillment was not what Paul
was concerned about. This was his concern:
“My little children, for whom I labor in birth again until Christ is formed in you.” Galatians 4:18
The concern of this ministry is that religion has caused division among the saints based upon
dogma that has nothing to do with the Christian life. When the real focus should be found in the
development of the nature of our Lord within the person.
At least the historical school considers things “done” and then allows the saint to focus on
developing his/her personal walk and revelation of the Lord within. The futuristic school is an escape
mentality that puts off until the future the full development of the revelation of the Lord in a person.
“Heed the voice of the people in all that they say to you; for they have not rejected you but they
have rejected Me, that I should not reign over them.” 1 Samuel 8:7
When the people cried for a king, Samuel gave them Saul so that they could be like other worldly
governments. The people rejected the Lord as King in a theocracy for something far less. Religious
doctrine substantially removes from the saint the deep development of a personal relationship today with
God. Right religious doctrine becomes predominate over right relationship (kingdom developed within).
God speaks daily to those who hear. God is raising up some “sons” (little “s”) of God. These are
people who are willing to remove their false theologies, their idols, precluded ideas, to worship the
unknown God (Acts 17:23) - the god the religious man does not know.
1 Samuel 8:7
When the people cried for a king, Samuel gave them Saul so that they could be like other worldly
governments. The people rejected the Lord as King in a theocracy for something far less. Religious
doctrine substantially removes from the saint the deep development of a personal relationship today with
God. Right religious doctrine becomes predominate over right relationship (kingdom developed within).
God speaks daily to those who hear. God is raising up some “sons” (little “s”) of God. These are
people who are willing to remove their false theologies, their idols, precluded ideas, to worship the
unknown God (Acts 17:23) - the god the religious man does not know.
Bibliography
Biblical Apocalyptics, Milton Terry, 1988 Baker Book House Grand

Rapids Mi. 512 pages
The Bible Verses Millennial Teaching, Revelation. George C Lubbers, 1989
2274 Cranbrook Dr NE Grand Rapids, Mi,
Dissertations on the Prophecies, Bishop Thomas Newton, 1754
B.Baker 13 Bell Yard London, 730 pages, resourced pages 69

He is Coming with Clouds, Bennie Skinner, 1980(?), W.Palm Beach Florida
The Incredible Cover-up, David MacPherson, 1980, Omega Publications Medford Oregon,
Memoirs of James and George MacDonald of Port Glasgow, Robert Norton, 1840
The Origin of the Pre-Tribulation Rapture Teaching, John Bray Lakeland Fl.
The Parousia, by J. Stuart Russell, 1887 Baker Book House, Grand Rapids, Mi.
The Prophecy of the Destruction of Jerusalem by N.Nisbett, 1787, Simmons and Kirby London England
Rapture, Taking a Second Look, LLoyd Willhite, 1980, Porter, Oklahoma
The Rapture of the Saints, Dunce McDougall 1962, printed in Canada
The Rapture What is It? Bill Britton 1970(?) Springfield, Mo.
The Rapture of the Wicked, Stephen Jones, Batesville, Ark 72503
The Restoration of Apostles and Prophets: In the Catholic Apostolic Church, Robert Norton 1861
The Second Coming of Christ, William Blessing, 1981 Denver, Co.
Story of the Christian Church, Jesse Hurlburt, Zondervan, Grand Rapids, Mi.
Taken or Left, Maranatha Ministries 1975 Warsaw, In.
Two Babylons - Papal Worship, Alexander Hislop, 1959 Loizeaux Brothers Publishing Co
Weston Study Bible, Charles. G Weston, 1993, Jefferson, OR 97352
What the Bible Says About the Great Tribulation, William Kimball, 1983 Presbyterian and Reformed
Publishing Co.
With Clouds, Cecil DuCille, 1976(?) Ft. Lauderdale Florida
Who Said Rapture, David Ebaugh, 1979(?),Harrisburg, Pa
Bibles used:
Rotherham Bible, Campanion Bible, Moffat Bible, NKJV, KJV, Hebrew-Greek Study Bible,
Fenton Bible, Cassiers New Testament, Weston Study Bible, Amplified Bible
Send mail to ministry@notibutchrist.org with questions or comments about this web site.
Copyright © 2000 Not I But Christ Ministries
6. Morgan Edwards and the Pre-Trib Rapture

By Tim Warner - Copyright © January 2001
It is a well know fact that John N. Darby is responsible for the spread of the modern theory of pre-
tribulationism. However, this does not mean Darby originated this idea, only that he popularized it.
In our article entitled, “The History of Pre-Trib Development,” we have given hard evidence that:
a) Edward Irving taught all of the essentials of dispensationalism in 1825
b) the Irvingites taught a secret rapture in 1830
c) Darby was exposed to both Irving’s “dispensationalism” and the secret rapture ideas (from Margaret
MacDonald’s visions and articles appearing in Irving’s quarterly, The Morning Watch), long before he
embraced either dispensationalism or pre-tribulationism.
Pre-tribbers in the past have been content to trace the origins of pre-tribulationism to Darby.
However, with the research of Dave MacPherson exposing the pre-trib connection to the Irvingites, with
their heresies, false prophecies, and failed date setting, modern pre-tribbers have been frantically trying to
come up with “pre-Irving” evidence of pre-tribulationism to deflect the stigma of “Irvingism.” The search
for earlier pre-trib evidence has not been totally unsuccessful. A 1788 book by Baptist Minister, Morgan
Edwards, displays a very crude form of pre-tribulationism.
The appearance of pre-tribulationism relatively late in Church history substantially weakens the
probability that it was actually taught by the Apostles. Whether Morgan Edwards (1788) or Edward Irving
(1830) was the first to publish this theory is inconsequential, both being removed from Apostlic times by
more than seventeen centuries. The fact is, there is no trace of pre-tribulationism in the early Church, or
prior to the Reformation. This fact is devastating to pre-trib.
However, the problem of a late date for pre-tribulationism is bad enough without the connection to the
Irvingites, with their weird goings-on. Such bizarre origins casts serious doubt on its viability as something
engineered by the Holy Ghost! So, pre-tribbers have felt compelled to distance themselves and their secret
rapture as far from Irving as possible! By successfully showing that Morgan Edwards wrote of a pre-trib
rapture before Irving, they at least are saved the embarrassment of Irvingite Charismania, Margaret
MacDonald’s visions, and association with heresy. ... Or are they?
Even the discovery of Morgan Edwards’ book does not eliminate the ghost of Edward Irving for
pre-tribbers. There is a clear traceable history back-tracking the development of modern pre-tribulationism
through dispensational seminaries (like Dallas Seminary), the Scofield Bible, early pre-trib prophecy
conferences, the Plymouth Brethren, J. N. Darby, and finally the Irvingites, and even Margaret
MacDonald’s visions. However, despite the earlier date (32 years earlier), there is no apparent connection
between Morgan Edwards’ (1788) “Millennium” book and modern pre-tribulationism. So, if Morgan
Edwards’ theory did not take hold in some group, or if his book did not fall into the hands of Irving or
Darby, then he might as well have developed his theory on Mars! Because, it had no impact at all on
modern pre-trib development.
Thomas Ice, in his article on Morgan Edwards, claimed that pre-tribulationism is derived from the
literal interpretation of the Bible, and points to Edwards and Darby as evidence of this, claiming they
independently arrived at their conclusions from a study of the Scriptures. But, as we have already shown,
Darby’s ideas were borrowed from the Irvingites. He had plenty of outside help in forming his ideas,
besides a literal interpretation of the Scripture. Contemporaries of Darby, like Samuel Tregelles, held to
literalism and pre-millennialism, but strongly opposed the pre-trib rapture theory. Furthermore, while
Darby did interpret Old Testament prophecy related to Israel literally, he relied exclusively on symbolism
and inference (NOT LITERALISM) to justify the pre-trib rapture [1], seeing it allegorically in the “man-
child” who was caught up to heaven in Revelation. 12! [2]. Even modern pre-tribbers, who publicly pride
themselves on their “literalism,” are also forced to resort to symbolism, finding support in John’s being
caught up to heaven in Revelation. 4, or the 24 elders as representing the raptured Church in heaven. So
much for “literalism!” Ice’s implication that literalism automatically leads to pre-tribulationism is simply
nonsense! Certainly it leads to pre-millennialism. But, there is nothing in the Bible that, when taken
literally, indicates a pre-trib rapture! It is excessive dispensationalism that leads to “pre-tribulationism,” not
consistent literalism.
Pre-tribbers may be disappointed to discover that while Morgan Edwards’ conclusions regarding
the Millennium were based on literal interpretation, he gave no (literal) biblical reason for separating the
rapture from the second coming. His only justification for this separation was his belief that it provided a
necessary interval for the judgment of believers.
Morgan Edwards’ Book

In 1788, Morgan Edwards published two essays that he had written while a student, titled, “Two
Academical Exercises on Subjects Bearing the Following Titles; Millennium, Last-Novelties.” The
“Millennium” section dealt with the tribulation, second coming, and Millennium. The “Last-Novelties”
section dealt with the end of the Millennium, New Heaven and New Earth, etc.
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TWO
ACADEMICAL EXERCISES
ON
SUBJECTS BEARING THE FOLLOWING

TITLES;
MILLENNIUM,
LAST-NOVELTIES.
PUBLISHED BY
M O R G A N . E D W A R D S, A. M.
AND QUONDAM FELLOW OF R. I. COLLEGE.
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May we know what this new doctrine, whereof thou speakest,
is? for thou bringest certain strange things to our ears:
We would know, therefore, what these things mean.
ACTS xvii. 19. 20
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PHILADELPHIA:
PRINTED BY DOBSON AND LANG, IN SECOND STREET,
BETWEEN MARKET AND CHESNUT STREET.
M.DCC.LXXXVIII.
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Before we proceed, we need to understand that Morgan’s academic essays are not well developed
eschatological treatise. As a teen-age seminary student, he was assigned the task of writing an essay on the
Millennium by his professor. While it is apparent that young Morgan had a pretty good handle on Scripture,
he made several glaring errors and contradictions, as we shall see. Three things should be noted before
examining Edward’s essay.
1. Morgan Edwards apparently did not rely on other works. In fact, while he occasionally referred
to others, he wrote in opposition to the historicist / a-millennialism of the times. Not once did he refer to
another writer to support his rapture theory (although he did appeal to the Church Fathers in support of his
literal Millennium). That he considered his theory “new” and novel, is clear from the verse he chose to put
on the title page:
“May we know what this new doctrine, whereof thou speakest, is? for thou bringest certain strange things
to our ears: We would know, therefore, what these things mean. ACTS xvii. 19. 20”
2. The opening statement in his essay indicates his total lack of confidence in his new theory. And,
it shows that Morgan was simply writing his essay following the instruction of his professor, to use the
LITERAL method in all cases except where that would lead to absurd conclusions. This was contrary to the
accepted Protestant way of treating prophecy at the time. Morgan also stated that his following the literal
hermeneutic was strictly for this exercise alone, and that he did not wish to be seen as a literalist. In other
words, this whole essay was hypothetical!
“And is it come to my lot to treat of the Millennium, or Christ’s thousand years reign on earth?
Thousand pities, sir, that you had not allotted the task to one of these older and abler students! But, since it
is your pleasure, I will do my possible: and in the attempt will work by a rule you have often
recommended, viz. “to take the scriptures in a literal sense, except when that leads to contradiction or
absurdity.” I need say no more to inform you, sir, that I wish to be understood as a minister of the letter
only while I treat of the said Millennium. Very able men have already handled the subject in a mystical, or
allegorical, or spiritual way: and could I rest satisfied with their sentiments, and deliver them perhaps with
applause; as that would show my reading, - and at the same time, free a novice from the affectation of
singularity and taking too much upon him, like another son of Levi.”
His statement, “I wish to be understood as a minister of the letter only while I treat of the said Millennium,”
indicates his apparent discomfort with the literal method he was required to use by his professor!
Historicists of his day saw literal interpretation as a “Jewish” thing. Paul wrote that “the letter killeth, but
the spirit giveth life.” It was common for a-millennialists to use this verse to justify “spiritual”
interpretation. Hence, Morgan equated literal interpretation with “the sons of Levi.” Later in the discourse,
after apparently months of studying his topic, young Morgan seemed to be much more comfortable with
“literalism.”
3. Morgan’s professor’s reaction to his work is very telling. Following is the closing statement of
his “Millennium” essay, followed by his professor’s assessment.
Morgan: “I wonder, Sir, if your patience be not exhausted with the length, and perhaps, nonsense
of my sermon?”
Professor: “You finished your discourse with a supposition that the length and nonsense of it had
tried my patience. If you used lightness you are to blame. But as I hope you are always in earnest when you
study the things of God, I have to assure you that the novelty and ingenuity of your attempt have
entertained me not a little. And when you are more master of time than at present, I advise you to study
your subject closely, and you will see cause to alter some parts of your plan, and correct errors of others.-
You also dropped a hint or two touching the New Heaven and the New Earth, which sounded a little
strange. Let us hear what you have to say on those subjects, when it comes your turn to appear in that desk
again.”
Morgan shortly thereafter was assigned the task of developing the “last-novelties” (New Heaven
& New Earth & New Jerusalem), which he did using the same “literal” method. This is the second part of
the book. When Morgan published his book containing both works, the publisher added a note immediately
after the professor’s remarks quoted above, (on the last page of the first “Millennium” section).
“Let me tell thee, gentle reader, that the tutor’s advice was taken by the composer of the
Millennium; and that it has undergone several alterations and corrections since the protograph was
exhibited in the said desk. Let me tell thee further, that the other advice, or rather command of the tutor was
attended to; and a discourse delivered in the same desk, on the New Heaven and New Earth. A copy of
which follows under the title, Last Novelties. And if thou like it half as well as I do, thou wilt not begrudge
the eleven-penny bit it cost thee.”
It seems Morgan’s work was published partly for its novelty and entertainment value rather than
its weight as a theological discourse! And, one is not disappointed with the second section, where Morgan
speculated that the lake of fire is in the moon, and that all the other planets in our solar system are
inhabited!
“Nor will the moon be useless though it will have no sea to govern; because, (as many suppose)
the lake of fire and brimstone is in the moon:” [p. 51]
“What sense is there in taking the sons of one globe into another, when all globes have their own
inhabitants?” [p. 52]
“I cannot help felicitating the present age on account of the knowledge they have of those heavens,
by means of modern astronomy: ... and partly because it enables us to form a comparison between our
world and the other worlds in our sight; and consequently between ourselves and our neighbors, who
inhabit those worlds.” [p. 53]
Below are what we consider the most important quotations from Edwards’ essay on the
Millennium. Several things are worth noting: Among them, on pages 16 & 21 Morgan equated the “elect”
in Matt. 24 with the Jewish nation. He seems rather confused on the length of the tribulation. On pages 19-
23 he laid out a scenario where the two witnesses prophesy for 42 months, followed by their being killed,
followed by Antichrist’s reigning for 42 more months, making a total of seven years. On page 21 he put the
rapture 42 months BEFORE the witnesses are killed, making it a full seven years between the rapture and
Millennium. However, on pages 7 & 53 he claimed that the rapture is 3.5 years before the Millennium.
Another observation worth noting is his use of literal “days” rather than the common “year-day” theory of
the historicists. On page 20, he saw the Antichrist’s being revealed in the future, although he saw the
“mystery of iniquity” historically, as largely the papacy, with the “Antichrist” being the last pope. But in a
footnote on the same page, he seems to contradict himself, calling the Antichrist (the Man of Sin) a
“succession of persons,” implying a “historicist” perspective.
He wrote that the two witnesses will be literal men, Elijah and John the Apostle, seemingly
forseeing a “futurist” scheme. But, on page 14, he viewed the Ottoman/Turkish empire, that was presently
occupying the Holy Land, as the second Beast of Revelation 13. This may imply a “historicist” perspective.
He definitely did not hold to “imminence” (according to the pre-trib definition) because he saw the 2
witnesses appearance and prophesying “out of sackcloth” prior to their 42 month stint “in sackcloth”
(which he placed before the “abomination of desolation”). In his scheme, one would see the witnesses
prophesying prior to the rapture. He also held to the “six day theory,” where the Millennium would begin
6000 years from creation. According to Morgan’s calculations given on pages 19,33,34, the Millennium
would begin in 1996 (far from being imminent in his day). Unlike modern pre-tribbers, he saw the seals,
trumpets, and vials, as recapping and synchronous, each series concluding with Christ’s reign on earth.
While some might conclude that Morgan Edwards was the first to proclaim a pre-trib rapture
(depending on how one defines the terminology), his view was a far cry from modern pre-trib. The
hypothetical nature of his discourse indicates that Morgan himself was neither a pre-tribulationist, nor a
futurist, but only hypothesized this scenario to humor his professor! And even in his attempt to display a
literal hermeneutic, he sometimes allowed the contemporary “historicist” view to blend with his
hypothetical scenario. A “historicist” cannot be pre-trib, since he views some of the tribulation as past. So, I
think it is a bit of a stretch for Thomas Ice to claim Morgan Edwards as “another pre-Darby
pretribulationist.”
Below are the relevant quotes from Edwards’ book for your evaluation.
MILLENNIUM
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Revelation. xx. 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. But the rest of the dead lived not again until the thousand
years were finished. This is the first resurrection.
“And is it come to my lot to treat of the Millennium, or Christ’s thousand years reign on earth? Thousand
pities, sir, that you had not allotted the task to one of these older and abler students! But, since it is your
pleasure, I will do my possible: and in the attempt will work by a rule you have often recommended, viz.
“to take the scriptures in a literal sense, except when that leads to contradiction or absurdity.” I need say no
more to inform you, sir, that I wish to be understood as a minister of the letter only while I treat of the said
Millennium. Very able men have already handled the subject in a mystical, or allegorical, or spiritual way:
and could I rest satisfied with their sentiments, and deliver them perhaps with applause; as that would shew
my reading, - and at the same time, free a novice from the affectation of singularity and taking too much
upon him, like another son of Levi. [pp 5.6]
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I. There will be two Resurrections;
For a first resurrection supposes a second; and the supposing and supposed are in my text. Paul advances
the same doctrine in his first letter to the Thessalonians- “The dead in Christ shall rise first.” (chap. iv. 16).
But more of this in another place.
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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” (1 Thessalonians 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 the 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” (1
Peter. iv. 17): to this refers that part of my text, “and I saw thrones; and judgment was given,” viz. the
saints were judged, and their rewards specified; of which, more hereafter. Knowing all this, the devil will
follow to accuse the brethren to judge; and will continue at it day and night in hope of preventing their
aquittance: their pleas against him will be those borrowed from the “blood of the lamb, and the word of
their testimony:” by these they will prevail in judgment; and their accuser will be hurled down to the earth
by the strong arm of Michael; and with him will come that notable voice; “Wo unto the inhabitants of the
earth; for the devil is come down among you, having great wrath, because he knoweth that he hath but a
short time,” viz. three years and a half, as before (Revelation. xii. 7-11). -Add to the above, That between
the end of the millennium and the second resurrection the devil is to be let loose, and Gog and Magog’s
army to be destroyed, which will require a considerable time, tho John calls it “a little season,” (Revelation.
xx. 3.) [p. 7,8]
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“Miserable work do the Antimillennarians make of these texts. ... Literal millennarianism alone will do
justice to these texts and many others;...” [p.11]
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VII. Prelusive to the millennium, and prepatory for it, are the following events.
1. The present usurpers of the country given to Abraham and his seed will be dispossessed, vis. the Turkish
or Ottoman empire will be demolished*; for otherwise the right owners cannot posses their inheritance. The
said demolition of the Turk (or beast that started out of the earth) is exhibited at the opening of the first
seal, when a horseman with his bow issues forth conquering and to conquer, (Revelation. vi. 2): his exploits
are at the sounding of the first trumpet, (ch. viii. 7); and at the pouring of the first vial, (ch. xvi. 2).” [p. 14]
“In this united capacity they will rebuild Jerusalem in its place, and the temple in its place on mount Zion;
for in this temple will antichrist sit as god, and be the abomination* mentioned by Daniel, and referred to
by Christ, as a prelude to his coming to reign; and alarm to the Jews to flee for their lives (Matthew. xxiv.
15-35). Into the same temple will Christ come after the destruction of Antichrist, and there fix his residence
(Zech. xiv. 4.5.). [pp. 15,16]
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“3. Another event prior to the millennium will be the appearing of the two witnesses mentioned in
Revelation. xi. and Zech. iv. one of which will be Elias: this I gather from Malachi, (iv. 5,) and from
Matthew... The other witness I take to be John. My reasons for it follow: of this apostle, Jesus saith, “if I
will that he tarry till I come what is that to thee?” (John xxi. 22): now Christ did not use lightness in any of
his intimations, which would have been the case, if he did not mean that John should not die, for so the
disciples understood the matter (ver. 23): in another place he saith, “There be some standing here which
shall not taste of death till the son of man come in his kingdom” (Matthew. xvi. 28); that “coming” of his in
the “glory of the father, and with his angels” (ver. 27) is yet a thing future; and therefore there be some
alive now that were alive then, and will be alive till Christ makes his appearance in the air to raise the dead
and change the living. But plainer than all is what the angel told John in the isle of Patmos, “Thou must
prophesy again before many peoples, and nations, and tongues, and kings,” (Revelation. ii.): this he never
did; and therefore has it to do in a future day. Add to all, That the accounts we have of John’s death are so
very fabulous, that nothing surer can be inferred from them; that the people of Ephesus knew not what
became of the old man: the truth is, he (like Elias) was caught up to paradise, which is in the third heaven,
(2 Corinthians. xii. 2.4.) and was, in all likelihood, that angel that was seen “flying through the midst of
heaven, having the everlasting gospel to preach to every nation, and kindred, and tongue, and people on the
earth” (Revelation. xiv. 6)-. Where these two witnesses will prophesy or preach is not hard to guess: Elias,
no doubt will minister to the Jews to take the veil off their eyes when they read Moses: and to restore his
economy to its primitive exactness both as to sentiments and practices (wherein the Jews were very corrupt;
and had been corrupt long before their dispersion) and so prepare them for the reception of their long
expected Messiah, that they may know him when he appears in the air, and may shout, “Blessed is he that
cometh in the name of the Lord!” (Matthew. xxiii. 39) -.
The other witness, viz. John, will preach to the Gentiles; for the peoples, nations, tongues, and
kings are applicable to none but them-. When these witnesses will appear is hard to say; for though their
time of prophesying in sackcloth 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 shalt be trodden under foot of the Gentiles (or Antichrist and his army) viz. 42
months, which make exactly 1260 days, allowing 30 to a month (Revelation. xi. 2): but the ministry of the
witnesses requires many more years to preform than the time of their wearing sackcloth; and there are no
more than about 204 years between now and their death: I would therefore expect that their appearance in
not far off. I have hinted before that the two witnesses and Antichrist will be in Jerusalem during the said
42 months: they in the temple defending it; and Antichrist and his army in the town besieging the temple:
and he will prevail notwithstanding the dreadful powers the witnesses are armed with (Revelation. xi. 5),
and will bring them out into the street of Jerusalem, and there lay them (Revelation. xi. 7.8). I say, into the
street of Jerusalem; for the street of the city where our Lord was crucified can be no other: it is spiritually
Sodom and Egypt, but literally the city where our Lord was crucified, and where the temple was which
John measured (Revelation. xi).
4. The struggling of Antichrist *(towards the mastery of the world, and his assumption of
Godhead) will also precede the millennium. Who this Antichrist will be is hard to say. I take him for the
last of them, who have plagued the world under the names of Popes; for Antichrist is to be destroyed at
Christ’s coming to reign (2 Thess. ii. 8.): and popery will last till then; and will become universal and
incontroulable, and therefore more cruel than ever: it began to strive for mastery in Paul’s time, but was
checked by the Roman empire (2 Thess. ii. 8): when that empire fell it prevailed exceedingly, till checked
again bu the reformation in Germany, and the starting up of the protestant states: it has begun to prevail
over these (for tho the power of the popes is lessening, his votaries multiply), and will prevail till checked
anew by the two witnesses mentioned in the book of Revelation: when he has slain them, the then pope will
spring up to godhead, “exalting himself above, and opposite all gods, showing himself in the temple of God
(at Jerusalem) to be the god and lord of all the earth (Zech. iv. 14. Revelation. xi. 4). Then, and not till then,
will that wicked one be revealed who has hitherto assumed no higher title than “the vicar general of Christ
on earth;” but then off goes the mask.
He will hold his godhead for 2300 days according to Daniel (ch. viii. 14); but according to John
only for 42 months; viz. 1260 days, allowing 30 to a month; the difference between these two numbers is
1040 days: and these are the days which the Lord hath shortened for the sake of the elect nation of the
Jews, lest they should all be destroyed. (Matt. xxiv. 22); so that the last and most dreadful persecution will
continue but three years and six months, instead of six years two months and twenty days. Blessed
therefore (saith Daniel) is he that cometh to the end of the 1260* days; for then Christ will begin to reign,
and Daniel will stand in his lot in his own country (ch. xii. 12.13), and Antichrist be no more.
5. 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 withdraw
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.” [pp. 16-21]
And that godhead he will now assume, after killing the two witnesses, and gaining the temple. Behold then,
“the man sitting in the temple of God, showing that he himself is God,” (2 Thess. ii. 4.) Now the great
persecution of the Jews will begin; who (though bad men) cannot submit to him as God; and such a
persecution as would extirpate the whole race had not God cut off 1040 days of Antichrist’s reign, as was
before observed. Such of the Gentiles, as had so much sense as to refuse him in the character of a god,
would have shared the same fate, had they not hid themselves in the wilds and deserts for time, times, and
half a time, which measure the length of his reign as a god (Revelation. xii. 14). Nevertheless, it appears
that many of the nominal Christians, and Jews outwardly will apostasise to him, and become his idolitors
(Matt. xxiv. 10. Dan. xi. 35.)
6. Another event previous to the Millennium will be, the destroying of that Antichrist or false god.
And this will come to pass about a month before said Millennium: ... but he will maintain his godhead only
for a time, times, and hald a time, or 1260 days, as observed before:” [pp. 22,23]
7. “The last event, and the event that will usher in the millennium, will be, the coming of Christ
from paradise to earth, with all the saints he had taken up thither (about three years and a half before) to
justify, against the accuser of the brethren; and to settle their future business and rewards, The time is come
that thou shouldest give rewards to thy servants the prophets, and to the saints, &c. (Revelation. xi,18.) as it
is written, “Be thou ruler over all I have - have thou authority over ten cities - thou over five - be thou ruler
over all my goods - thou over all my household - be thou judge of such a tribe of Israel - thou king of such
a kingdom - thou priest of such a parish, &c. &c. (Luke xii, 42. xix, 7.8. Matt. xxiv, 47.48).” [pp. 24,25]
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VIII. Coincident with the Millennium will be the following events.
1. Reducing to the obedience of Christ all the kingdoms and states that will refuse submission to
him, or to the viceroys that he shall appoint over them. Resistance will be made, notwithstanding the
wonders in the heaven above, and in the earth beneath, which happened but three years and a half before;
and notwithstanding the recent and awful destruction of antichrist, and the descent of Christ and his saints,
from heaven to earth, which will be fresh in all memories. ... Now begins the spiritual reign, or latter day-
glory, which the divines talk so much of, tho none of them (to my knowledge) has assigned it to its proper
time and place.” [p. 27]
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“I have now done, Sir, except expressing a wonder or two.

1. I wonder that Christ’s thousand years reign is not more thought of by modern Christians; for in
the earliest ages of christianity it was a sure article of faith, and a favorite topic of conversation: the
writings of the first three centuries are full of it, with but one exception of any note; and he discarded the
book of Revelation from the canon of scripture, which was a tacit confession that the doctrine was there.”
[p. 31]
“2. I wonder that none (to my knowledge) have written of the millennium in a simple and literal
manner; especially as that involves in it no absurdity or improbability, or any thing contrary to sound faith
and good manners: and I wonder the more, as so many parts of the bible point to the subject in that light,
and can have no meaning suitable to the words and dignity of prophets and apostles, but upon a
supposition, that such a thing will be in reality, and not in some mystical or allegorical whimsies.” [p. 32]
“3. I wonder that so many great men have taken upon them to fix the time when the millennium
and its preceding events are to take place, by arbitrary use of Daniel and John’s numbers: I say arbitrary;
for what they denominate days their commentators denominate years, and then rummage through their
histories of Rome-pagan and Rome-papal for points to begin at; and yet their gross mistakes, discovered by
time, give no warning!” ... To the above we may add the septenaries of saint John, such as the seven seals,
the seven trumpets, the seven vials, &c. for under the opening of the sixth seal, the sounding of the sixth
trumpet, and the pouring of the sixth vial (all which I take to be synchronic) we may find passages that
exactly correspond with the near approach of Christ coming to reign; and under the seventh seal, seventh
trumpet, and seventh vial we have him and his saints on earth. Let me add, that I have not met with any of
the fathers of the three first centuries who as much as questioned the validity of the above hypothesis. I ask
their venerable leave to join issue with them; and to assert, that from the present year (1788) to the
commencement of the millennium are but two hundred and eight years. I make it out thus; from the
creation (according to the Hebrew chronology) to the birth of Christ 4004; from the birth of Christ to the
present year, 1788; these years added together, make 5792; and 208 added to these make 6000: it is true, a
late chronologer places the birth of Christ in A.M. 4007; and makes it out that Dionitius Exiguus fixed the
Christian era 3 years too late: if so, there are but 205 between us and the millennium. Time little enough to
bring forth the events we have already mentioned, viz. the destruction of the Ottoman empire; the
restoration of the Jews, and their rebuilding Jerusalem and the temple; the exploits of Antichrist towards the
mastery of the world, &c. Therefore we may expect soon to see the fig tree budding and putting forth its
leaves.
4. I wonder, Sir, if your patience be not exhausted with the length , and perhaps, nonsense of my sermon?”
[pp. 33,34]
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NOTES:
1. In Darby’s 1830 article, he wrote: “First, in prophecy, when the Jewish church or nation
(exclusive of the Gentile parenthesis in their history) is concerned, i.e., when the address is directly to the
Jews, there we may look for a plain and direct testimony, because earthly things were the Jews’ proper
portion.” “And on the contrary, where the address is to the Gentiles...there we may look for symbol,
because earthly things were not their portion... When therefore facts are addressed to the Jewish church as a
subsisting body ... I look for a plain, common-sense, literal statement.... On the other hand, as the church
was a system of grace and heavenly hopes...it is...symbolized by analogous agencies.” [p. 35]. (From Dave
MacPherson, The Rapture Plot, pp. 101,102)
2. J. N. Darby, The Rapture of the Saints (1850-65), Prop. No. 4, p. 163, “the timeless rapture of
the man-child, for the Church is one with Christ...”; J. N. Darby, Lectures on the Second Coming (1865),
Prop. No. 4, p. 246, “I have no doubt that the man-child ... includes the Church as well as Christ.” J. N.
Darby, Synopsis, Revelation. 12 “But Satan, as the open infidel enemy of God and God’s power in Christ,
sought to devour the child as soon as born, who was to have the rule of the earth from God. But the child,
Christ, and the assembly with Christ, is caught away to God and His throne.... Christ and the assembly are
all one. But the woman-the Jews, after this fly into the wilderness, where God has prepared a place for
them, for the half-week. The assembly, or heavenly saints, (as Christ, note,) go up to heaven to be out of
the way. The Jews, or earthly ones, are protected by providential care upon earth.... The child that is to have
power, in and from heaven, is previously taken up there.... The historical course of events is now pursued,
the child being supposed to be already caught up. There is war in heaven; and the devil and his angels are
cast out, and have no more place there. This brings out yet more clearly the distinction of the heavenly
saints and the Jewish remnant.”
7. History of Pre-Trib Development

By Tim Warner - Copyright © December 2000
The story of the development of pre-tribulationism is a tangled one. From its inception in the early
1800s, there has been a deliberate attempt to cover up its origins. This has been perpetrated along two lines
of ‘revisionism.’ One was to hide the real origin of pre-tribulationism in 19th century Scotland, and
attribute it to John Nelson Darby (NJ), and the Plymouth Brethren. The other has been a recent attempt to
selectively quote and misrepresent ancient Christian documents to make it appear early Christians were
pre-trib. The purpose of this article is to document a timeline of the major events in the development of this
relatively new prophetic viewpoint.
THE EARLY CHURCH

In our article, Eschatology of the Early Church, we demonstrated the fact that the early Church
was unquestionably “post-tribulational,” seeing a single future coming of Christ to rescue the Church from
Antichrist, judge the wicked, and set up His earthly Kingdom. They were also “futurists,” seeing the events
of Revelation as being fulfilled within a short period of seven years at the end of this age.
THE MEDIEVAL CHURCH

From the rise of Roman Catholicism (4th century), the predominant view was a-millennial. The
Church not only allegorized the Old Testament prophecies of the Millennial Kingdom, but also began to
allegorize the tribulation. Yet, they remained post-trib, seeing only a single future coming of Christ.
THE REFORMATION CHURCH

During and after the Protestant Reformation (16th century), Protestant Christians held to what is
called “Historicism,” a view of prophecy that considers the events of Revelation as occurring all throughout
the Church’s history. This was accomplished by employing the “year-day” theory — that the 1260, 1290, &
1335 days mentioned in Daniel and Revelation should be interpreted as years. It was common for
Protestants to identify the Roman Catholic Church with Mystery Babylon, and the papacy with the
Antichrist. Since historicists considered the tribulation as encompassing most of the Church age, and
viewed themselves as being in the tribulation, they were necessarily post-tribulationists. This view lent
itself to a flurry of date-setting in the first half of the 19th century, where the 1260, 1290, & 1335 days
(years) were calculated from the Roman Church’s rise to supreme power under the Roman Emperors, until
the second coming.
RETURN TO PRE-MILLENNIALISM
Morgan Edwards
Morgan Edwards was a Baptist minister in Pennsylvania in the mid-late 1700s. As a teenager and
seminary student, Morgan wrote a hypothetical essay as part of his seminary training. Morgan was assigned
the task, by his tutor, to write an essay on the Millennium using literal interpretation. In Morgan’s
hypothetical scenario, he separated the rapture from the second coming by at least 3.5 years. His work
seems to be a mixture of “futurism” and “historicism.” And, Morgan contradicted himself and made many
obvious errors. Yet, his work appears to be the very first time the rapture was seen as a separate coming of
Christ. Many years later (1788), Morgan published his essay in a book. While Morgan Edwards is
sometimes cited as a pre-tribulationist, his work indicates that he did not wish to be seen as a “literalist;” he
was content with the typical “historicist” view of the times; and that his work was hypothetical.
Furthermore, there is no apparent connection between Morgan Edwards’ essay and modern pre-
tribulationism. And Morgan’s other works do not display pre-trib thinking. We must look elsewhere for the
origins of modern pre-tribulationism. For those interested in an in-depth analysis of Morgan Edwards’
essay, see our article Morgan Edwards & the Pre-Trib Rapture.
Father Manuel de Lacunza

Fr. Manuel de Lacunza was a Roman Catholic Jesuit priest, born in Chili in 1731, and sent to
Spain at the young age of 15 to become a Jesuit priest. When the Jesuits were expelled from Spain in 1767,
Fr. de Lacunza moved to Italy. In 1790, he wrote a book on prophecy, called The Coming of Messiah in
Glory and Majesty, which was published in Spain in 1812. Fr. de Lacunza wrote under the pen name, Juan
Josafat Ben-Ezra (a converted Jew), allegedly to avoid detection since his book ended up on Rome’s
banned books list.
Fr. de Lacunza’s book promoted a return to the literal interpretation of prophecy, and the primitive
“futurist” view of Revelation. He rejected the “year-day” theory of the historicists. Consequently, he saw a
personal Antichrist and future tribulation of 1260 days, followed by the coming of the Lord. He did not
espouse a pre-trib rapture, as has been claimed.
EDWARD IRVING
In the 1820s, Edward Irving (NJ), pastored a Church of Scotland (Presbyterian) congregation in
London. Irving became aware of Father de Lacunza’s book, and was so impressed with it, he took it upon
himself to translate it into English, adding a “preliminary discourse” of his own. Irving’s English
translation was published in 1827. Some of Irving’s early prophetic views can be discerned from his
“preliminary discourse,” including, surprisingly, all the key elements of dispensationalism that later showed
up in Darby’s writings. Irving, in his “preliminary discourse,” indicated that he had been teaching these
things to his congregation beginning Christmas 1825, years before Darby is alleged to have arrived at his
dispensational ideas [1]. Click here to read excerpts from Irving’s preliminary discourse (NJ).
Irving had been preaching that God would restore Apostles and prophets to the Church, and a
great Pentecostal outpouring would come just before the soon return of Jesus Christ. Right on schedule,
rumors of healings, tongues, visions, and other manifestations began circulating in Port Glasgow, Scotland,
from the home of James and George MacDonald, and their sister Margaret. People came from England,
Ireland, and parts of Scotland to observe the supernatural manifestations in the “prayer meetings” held by
the MacDonalds.
The “revival” soon spread to Irving’s church, with “tongues” and other “manifestations” breaking
out, especially among the women. Due to the strange goings on in Irving’s church, and his heretical views
on the person of Christ, Irving was eventually defrocked by the Church of Scotland, and moved his
congregation to a rented hall, forming the Catholic Apostolic Church. (Irving taught that Jesus had a fallen
sinful nature and only kept from sinning by the power of the Holy Spirit. This is similar to the teachings of
some modern Charismatics, who see Jesus as the “proto-type Christian”). Not only were prophetic
revelations and other alleged miracles occurring in Irving’s congregation, but such “revelations” seemed to
focus on end-time prophecy concerning the coming of the Lord.
February - June, 1830

Out of the spectacle of alleged latter-day Holy Spirit outpouring in Scotland and England, and the
eschatological influence of de Lacunza’s futurist/dispensationalism, emerged the very first documented
evidence of a pre-tribulation rapture. This was first articulated in the form of a letter written by Margaret
MacDonald, sister of James and George MacDonald of Port Glasgow. In March or April of 1830, after
being ill and bed-ridden for about 18 months, Margaret claimed to have seen a series of visions of the
coming of the Lord. She wrote down these visions and sent a copy to Edward Irving. A month later (June),
Irving claimed in a private letter (NJ), that Margaret’s visions had a huge impact on him. “the substance of
Mary Campbell’s and Margaret MacDonald’s visions or revelations, given in their papers, carry to me a
spiritual conviction and a spiritual reproof which I cannot express.”
The outstanding feature of Margaret’s visions was an outpouring of the Holy Spirit on a elite
group within the Church, combined with a secret rapture before the revealing of the Antichrist. She saw
only these “Spirit filled” Christians “taken” to be with the Lord, while the rest of the Church without this
experience would be left to be purged in the tribulation. Click here to read Margaret’s letter describing her
vision (NJ).
September, 1830
The official quarterly publication of the Irvingites, “The Morning Watch,” had promoted a post-
trib coming exclusively through mid-1830. But, the September 1830 issue featured part two of an article by
“Fidus” describing the theory that the seven letters in Revelation actually describe seven consecutive
“Church ages.” In this article, “Fidus” clearly articulated the new idea of a partial pre-trib rapture. “Fidus”
saw the Philedelphian church being raptured prior to the tribulation, and the Laodicean church representing
the less fortunate Christians. Click here to read the “Fidus” article (NJ). This article in The Morning Watch
is the first (known) publication of a pre-tribulation rapture in Great Britain, several years before Darby
mentioned a pre-trib rapture.
19th CENTURY INDEPENDENT WITNESSES CONFIRM MACDONALD/IRVINGITE ORIGIN

The Morning Watch (1832)
An anonymous writer, in the December 1832 (p. 249) issue of The Morning Watch, likely referred to
Margaret MacDonald’s letters (and probably her friend Mary Campbell & Emily Cardale of London) with
the following words; “The Spirit of God has caused several young women, in different parts of Great
Britain, to condense into a few broken sentences more and deeper theology than ever Vaughan, Chalmers,
or Irving uttered in their longest sermons; and therefore more than all the rest of the Evangelical pulpits
ever put forth in the whole course of their existence.”
Robert Baxter (1833)

British Lawyer, Robert Baxter, was an early member of the Irvingites. Baxter had previously been
post-trib, but eventually adopted the pre-trib rapture views of Irving. He was involved with the supernatural
manifestations, even giving his own prophecies. He later became disillusioned with the whole movement,
and abandoned Irvingism (and pre-tribulationism). Upon his departure, he wrote an expose of Irvingism,
called “Narrative of Facts, Characterizing the Supernatural Manifestations in Members of Mr. Irving’s
Congregation” (1833) (NJ). In this book, Baxter spoke of Irving’s early pre-trib teachings. “An opinion had
been advanced in some of Mr. Irving’s writings, that before the second coming of Christ, and before the
setting in upon the world of the day of vengeance, emphatically so called in the Scriptures, the saints would
be caught up to heaven like Enoch and Elijah; and would be thus saved from the destruction of this world,
as Noah was saved in the ark, and Lot was saved from Sodom.” Baxter wrote that the coming of the Lord
was the main topic of the prophetic utterances in Irving’s congregation. Looking back, he thought they had
all been deceived by lying spirits pretending to be the Holy Ghost.
Robert Norton (1861)

Robert Norton was the author of “The Restoration of Apostles and Prophets; In the Catholic
Apostolic Church” (1861). Norton took a favorable view of the Irvingite movement, writing in the preface
that his book was offered “as proofs or illustrations of its heavenly origin and character.” Norton credited
Margaret MacDonald (NJ) as the first to proclaim the “new doctrine” of a pre-trib rapture, which was
picked up by Edward Irving.
Samuel P. Tregelles (1855/1864)

Samuel P. Tregelles was the most eminent Plymouth Brethren scholar of the 19th century. After
Darby borrowed and modified the pre-trib concept from the Irvingites, Tregelles openly opposed Darby’s
emphatic pre-trib stance. In an 1855 article in The Christian Annotator, Tregelles wrote that the true
Christian hope is the final “advent” and “not some secret advent, or secret rapture to the Lord, as Judaizers
supposed might be the case...” [2]. Nine years later, Tregelles published “The Hope of Christ’s Second
Coming.” Here he identified the “Judaizers” who first taught the pre-trib view. “The theory of a secret
coming...first brought forward...an utterance in Mr. Irving’s Church...about the year 1832” [3]. A later
Plymouth Brethren writer, William Kelly, also identified the Irvingites as “Judaizers.” He defined
“Judaizing” as Christians adopting “Jewish elements.” Kelly added, “nowhere is this so patent as in
Irvingism” [4].
JOHN NELSON DARBY & THE PLYMOUTH BRETHREN

The Irish preacher, John Nelson Darby (NJ), one of the founders of the Plymouth Brethren, wrote
his first prophecy paper (NJ) in 1829 [5]. In this paper, Darby argued that unfulfilled Old Testament
prophecy concerning the restoration of Israel should be applied to the Church. He also placed the Church
on earth until the Revelation 19 coming at Armageddon. While he may have hinted at some dispensational
ideas, such ideas were already fully developed in Irving’s 1826 “preliminary discourse.” Furthermore, on
pages 6-10 & 19-21, Darby referred to Irving, de Lacunza, The Morning Watch, and even quoted some of
Irving’s works, including his “preliminary discourse!” So, while dispensationalism may have been evolving
in Darby’s own mind, clearly, these ideas were not original with him! He was reading them in Irving’s and
de Lacunza’s works!
In 1830, Darby was still defending “historicism” against “futurism” three months after the clear
pre-trib “Fidus” article appeared in The Morning Watch. In the December 1830 issue of The Christian
Herald, Darby published an article entitled, “On ‘Days’ Signifying ‘Years’ in Prophetic Language” (NJ)
[6]. Darby defended the standard “historicist” view, that the 1260 day tribulation meant 1260 years.
Consequently, he saw the tribulation as largely past, and could not possibly have been expecting a pre-trib
rapture, which requires a “futurist” viewpoint.
In 1830, J. N. Darby also visited the MacDonald’s in Port Glasgow, and observed the
“manifestations” in their prayer meetings, as Darby later recalled. Darby described the sequence of events
— who prayed, who spoke in tongues, etc. [7]. But, while he noted Margaret’s speaking, he failed to
mention the subject of her prophesying. However, John Cardale, who was also present, wrote that Margaret
“commenced also speaking ... gave testimony to the judgments coming on the earth; but also directed the
church to the coming of the Lord as her hope of deliverance,” and was heard speaking in a loud voice
“denouncing the coming judgments.” [8]. Therefore, we can conclude that Darby was fully aware that the
“pre-tribulation rapture” was a subject of the prophecies among the Irvingite Charismatics. It was nine
more years before Darby clearly espoused a pre-trib rapture in his published works.
CONCLUDING REMARKS
We have tried to be fair in this short article, attempting to avoid over-reaching the facts or drawing
unwarranted conclusions. We should put to rest the rumor that the pre-trib rapture originated in an utterance
of “tongues” in Irving’s church. While, it appears that such utterances of prophetic revelation were
common in Irving’s church, the secret pre-trib rapture was first seen by Margaret MacDonald in her
“visions,” months before she spoke in tongues. It was published in the September 1830 issue of The
Morning Watch, and only afterwards became the subject of the “prophetic utterances” in Irving’s church. It
is clear that Darby was fully aware of the goings on among the MacDonalds and Irvingites, as well as de
Lacunza’s and Irving’s “dispensationalism.” Darby cannot rightly be credited with either dispensationalism
or pre-tribulationism.
This is not to imply that Darby’s pre-trib development owes its existence exclusively to
MacDonald, de Lacunza, or Irving. The evidence supports a connection between these, and that Darby was
influenced (perhaps strongly) by the Irvingites. There may very well have been others who influenced
Darby, too.
The Irvingite pre-trib (gathering of the elite) rapture was not as much the result of the outworkings
of Irving’s dispensational leanings, but rather grew out of alleged gifts of prophecy among Scottish /
English Charismania. Darby seems to have given the whole theory a facelift, and fine-tuned a theological
system whereby a full pre-trib rapture could be sold to the public, who would naturally be skeptical of the
excesses of the Irvingites. So, while Darby did not originate the pre-trib rapture idea, he gave it some
respectability. As it turns out, Darby became its greatest salesman.
My thanks to Dave MacPherson, whose years of research turned up the original works quoted in
this article, and who provided me with extensive photocopies of the source material, so I could draw my
own conclusions.
NOTES:
1. See: Dave MacPherson, The Rapture Plot, p. 94
2. Tregelles, Samuel P., Premillennial Advent (The Christian Annotator, June 16, 1855), p. 190.
3. Tregelles, Samuel P., The Hope of Christ’s Second Coming (Ambassadors for Christ, n.d. 1864),
pp. 34,35.
4. Kelly, William, The Catholic Apostolic Body, or Irvingites (The Bible Treasury, Dec. 1890), p. 191.
5. Darby, J. N., Reflections (1829), Prophetic No. 1, pp. 1-31.
6. Darby, J. N., The Collected Writings of J. N. Darby, Prophetic No. 1, p. 40.
7. Darby, J. N., The Irrationalism of Infidelity (London: 1853), pp. 283-285.
8. Cardale, John B., On the Extraordinary Manifestations in Port Glasgow”

(The Morning Watch, Dec. 1830) p. 870, 871, 873.
8. Margaret MacDonald’s Letter

Describing Her Spring of 1830 Vision of Christ’s Coming
The Memoirs of James & George MacDonald, of Port Glasgow by Robert Norton, (London: John F. Shaw,
1840), pp. 171-176.
them in perdition. It was just “no God.’ I repeated the words, Now there is distress of nations, with
perplexity, the seas and the waves roaring, men’s hearts failing them for fear - now look out for the sign of
the Son of man. Here I was made to stop and cry out, 0 it is not known what the sign of the Son of man is;
the people of God think they are waiting, but they know not what it is. I felt this needed to be revealed, and
that there was great darkness and error about it; but suddenly what it was burst upon me with a glorious
light I saw it was just the Lord himself descending from Heaven with a shout, just the glorified man, even
Jesus; but that 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.
Many passages were revealed, in a light in which I had not before seen them. I repeated, “Now is
the kingdom of Heaven like unto ten virgins, who went forth to meet the Bridegroom, five wise and five
foolish; they that were foolish took their lamps, but took no oil with them; but they that were wise took oil
in their vessels with their lamps.’ ‘But be you not unwise, but understanding what the will of the Lord is;
and be not drunk with wine wherein is excess, but be filled with the Spirit.’ This was the oil the wise
virgins took in their vessels - this is the light to be kept burning - the light of God - that we may discern that
which comes not with observation to the natural eye. 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. - But I saw that the glory of the
ministration of the Spirit had not been known. I repeated frequently, but the spiritual temple must and shall
be reared, and the fullness of Christ be poured into his body, and then shall we be caught up to meet him.
Oh none will be counted worthy of this calling but his body, which is the church, and which must be a
candlestick all of gold. I often said, Oh the glorious inbreaking of God which is now about to burst on this
earth; Oh the glorious temple which is now about to be reared, the bride adorned for her husband; and Oh
what a holy, holy bride she must be, to be prepared for such a glorious bridegroom. I said, Now shall the
people of God have to do with realities - now shall the glorious mystery of God in our nature be known -
now shall it be known what it is for man to be glorified. I felt that the revelation of Jesus Christ had yet to
be opened up - it is not knowledge about God that it contains, but it is an entering into God - I saw that
there was a glorious breaking in of God to be.
I felt as Elijah surrounded with chariots of fire. I saw as it were, the spiritual temple reared, and
the Head Stone brought forth with shoutings of grace, grace, unto it. It was a glorious light above the
brightness of the sun, that shone round about me. I felt that those who were filled with the spirit could see
spiritual things, and feel walking in the midst of them, while those who had not the Spirit could see nothing
- so that two shall be in one bed, the one taken and the other left, because the one has the light of God
within while the other cannot see the Kingdom of Heaven. I saw the people of God in an awfully dangerous
situation, surrounded by nets and entanglements, about to be tried, and many about to be deceived and fall.
Now will THE WICKED be revealed, with all power and signs and lying wonders, so that if it were
possible the very elect will be deceived. - This is the fiery trial which is to try us. - It will be for the purging
and purifying of the real members of the body of Jesus; but Oh it will be a fiery trial. Every soul will be
shaken to the very center. The enemy will try to shake in every thing we have believed - But the trial of real
faith will be found to honor and praise and glory. Nothing but what is of God will stand.
The stony-ground hearers will be made manifest - the love of many will wax cold I frequently said
that night, and often since, 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 - or it is with all deceivableness
of unrighteousness he will work - he will have a counterpart for every part of God’s truth and an imitation
for every work of the Spirit. The Spirit must and will be poured out on the church, that she may be purified
and filled with God - and just in proportion as the Spirit of God works, so will he when our Lord anoints
men with power, so will he. This is particularly the nature of the trial, through which those are to pass who
will be counted worthy to stand before the Son of man. There will be outward trial too, but is 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 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 will
build the temple.
It is not by might nor by power, but by my Spirit said the Lord. This will fit us to enter into the
marriage supper of the lamb. I saw It to be the will of God that all should be filled. But what hindered the
real life of God from being received by his people, was their turning from Jesus who is the way to the
Father. They were not entering in by the door. For he is faithful who hath said, by me if any man enter in he
shall find pasture. They were passing the cross, through which every drop of the Spirit of God flows to us.
All power that comes not through the blood of Christ is not of God.
When I say, they are looking from the cross, I feel that there is much in it - they turn from the
blood of the Lamb, by which we overcome, and in which our robes are washed and made white. There are
low views of God’s holiness, and ceasing to condemn sin in the flesh, and a looking from him who
humbled himself, and made himself of no reputation. Oh! it is needed, much needed at present, a leading
back to the cross, I saw that night, and often since, that there will be an outpouring of the Spirit on the
body, such as has not been, a baptism of fire, that all the dross may be put away. Oh there must and will be
such an indwelling of the living God as has not been - the servants of God sealed in their foreheads - great
conformity to Jesus - his holy image seen in his people just the bride made comely, by his comeliness put
upon her. 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. He that shall come,
will come, and will not tarry. Amen and Amen. Even so come Lord Jesus.”
NOTE: Some pre-trib authors have tried to debunk Margaret’s contribution to pre-tribulationism by
claiming she was actually post-trib. They point to the statements where she speaks of Christians being tried
in the tribulation. However, they fail to recognize that she was only speaking of a secret rapture of an elite
group of saints, and not the whole Church. Therefore, she spoke of BOTH a secret pre-trib rapture AND
Christians being tried in the tribulation.
9. Edward Irving (1792-1834)

By Stephen Sizer
1. Irving and the Revival of 19th Century Premillennialism

The development of premillennialism in the nineteenth century, and the revolution in prophetic
and apocalyptic speculation concerning the ‘rapture’ and the return of Christ can be largely attributed to the
Scottish, Edward Irving [1], also the forerunner of the Pentecostal and Charismatic movements. [2]
Having accepted a call in 1822 to pastor the Church of Scotland congregation at the Caledonian
Chapel, Iriving soon became a popular if controversial speaker. So much so that the Chapel proved too
small for the large numbers who wanted to hear him, and a larger church was built in Regent Square in
1827. [3]
Given his growing popularity Irving was invited to preach at the annual service of the London
Missionary Society in 1824, and a year later in 1825 to the Continental Society, in which Henry Drummond
was already influential. Irving’s address on that occasion was provocatively entitled, ‘Babylon and
Infidelity Foredoomed’,
...in it Irving advanced the assertion that the Church, far from being on the threshold of a new era of
blessing, was about to enter a ‘series of thick-coming judgments and fearful perplexities’ preparatory to
Christ’s advent and reign. [4]
Irving published the address acknowledging in the foreword, his indebtedness to Hatley Frere, an
influential layman who held premillennialist views. [5]
In 1828 Irving confidently wrote to Thomas Chalmers, who had just been appointed Professor of Divinity
at Edinburgh, to ask whether he might be examined for a doctorate in divinity, as well as have further
opportunity to preach in Edinburgh on the theme of the Kingdom. In that letter he gave some indication of
his theological emphasis at that time,
The second coming of the Lord is the ‘point de vue’, the vantage ground, as one of my friends is won’t to
word it, from which, and from which alone, the whole purpose of God can be contemplated and
understood. [6]
2. Irving Views on the Gentile Church and the Jewish People

In 1826 Irving was introduced to the views of Manuel Lacunza a Spanish Jesuit who wrote a book
under the pseudonym of Juan Josafat Ben-Ezra, allegedly a converted Jew, entitled, ‘The Coming of the
Messiah in Glory and Majesty’. Lacunza interpreted all but the first three chapters of the Book of
Revelation as describing apocalyptic events about to happen.
Irving was so excited by Lacunza’s speculations, he mastered Spanish in order to translate and
publish the work in English. [7] Irving added a 203 page preface to the translation in which he presented
with great conviction his own unique prophetic speculations about the end of the world, predicting the
apostasy of Christendom, the subsequent restoration of the Jews and finally the imminent return of Christ.
When the Lord shall have finished the taking of witness against the Gentiles... he will begin to
prepare another ark of testimony... and to that end will turn his Holy Spirit unto his ancient people, the
Jews, and bring them unto those days of refreshing... This outpouring of the Spirit is known in Scripture by
‘the latter rain’. [8]
These three points of doctrine concerning the Gentile church, the future Jewish and universal
church, and the personal advent of the Lord to destroy the one and to build up the other. I opened and
defended out of the scriptures from Sabbath to Sabbath, with all boldness, yet with fear and trembling... at
that time I did not know of one brother in the ministry who held with me in these matters, and of those to
whom I broke the subject, I could not get the ear, even for preliminaries. So novel and strange a doctrine...
such uncivil and implacable language, concerning overwhelming judgments upon the very eve of the
millennial blessedness... such low and derogatory of the risen and exalted Savior, as that he should ever
again come to visit earth, and be visibly present in it for any length of time, could not fail, and certainly did
not fail, to call down upon my head all possibly forms and degrees of angry and intemperate abuse. But the
more I examined, the more I was convinced, and resolved, though alone and single-handed, to maintain
these three great heads of doctrine from the holy scriptures, against all who should undertake to uphold the
commonly-received notion. That the present Gentile dispensation was about to burst forth with the
millennial blessedness, after which, to wind up and consume all, the Lord would come in the latter end. [9]
In 1828 Irving wrote, a work of over 500 pages entitled, The Last Days: A Discourse on the Evil
Character of These Our Times, Proving Them to be The ‘Perilous Times’ and the ‘Last Days.’ The first
chapter is entitled, ‘Introductory, to prove that the Last Times and Last Days of Holy Scripture are the
Conclusion of the Jewish Captivity and the Gentile Dispersion.’ Irving was clearly convinced that the Lord
would return in his generation,
I conclude, therefore, that the last days... will begin to run from the time of God’s appearing for
his ancient people, and gathering them together to the work of destroying all Antichristian nations, of
evangelizing the world, and of governing it during the Millennium...
The times and fullness of the times, so often mentioned in the New Testament, I consider as
referring to the great period numbered by times... Now if this reasoning be correct, as there can be little
doubt that the one thousand two hundred and sixty days concluded in the year 1792, and the thirty
additional days in the year 1823, we are already entered upon the last days, and the ordinary life of a man
will carry many of us to the end of them. If this be so, it gives to the subject with which we have introduced
this year’s ministry a very great importance indeed. [10]
Unlike Hal Lindsey and later dispensationalists, Irving believed the reference to ‘Gog’ in Ezekiel 38 to be,
...a confederacy of all the nations of the East, which are left from the destruction of the Roman apostasy,
which procedeth this great congregation of nations against Jerusalem spoken of in all the prophets.[11]
3. Irving and the Prophetic Conference Movement

Irving’s premillennial and prophetic views concerning Israel came to have a profound influence
over many Christian leaders and politicians not least John Nelson Darby, the founder of the Brethren and
Henry Drummond (1786-1860), a city banker and politician, who later founded the Catholic Apostolic
Church.
On the first day of Advent in 1826, the same year Irving was translating Lacunza’s work,
Drummond opened his home at Albury Park to a select group of some twenty invited guests to discuss
matters of prophecy. These included the Revd. Lewis Way who had helped found the London Society for
the Promotion of Christianity Among the Jews, or London Jews Society, as it was more commonly named,
along with Joseph Frey. Also present was Hugh McNeile, another Anglican who, in 1830, published a book
entitled ‘The Prophecies Relative to the Jewish Nation,’ from Albury Rectory. In this book McNeile made
frequent references to ‘dispensations’ and the future national pre-eminance of Israel. [12] Some twenty men
attended the first conference and in the region of forty attended one or more of those held at Albury. The
majority were like Lewis Way and Hugh McNeile, were Anglicans, although others were Moravian,
Church of Scotland and Nonconformist ministers. [13] Irving was to write of the first such conference,
...the six days we spent under the holy and hospitable roof of Albury House, within the chime of
the church bell, and surrounded by the most picturesque and beautiful forms of nature... of which I can say
is this, that no council, from that first which we convened at Jerusalem until this time, seemed more
governed, and conducted, and inspired by a spirit of holy communion. [14]
Similar premillennial prophetic conferences were held at Albury each year until 1830. Before
proliferating, apparently under the increasing influence of J. N. Darby to other venues including the
Powerscourt Conferences in Dublin held in the 1830’s, to New York in 1868, London in 1873, Chicago in
1875, and culminating in the Bible Conference Movement and the Niagara Conferences of 1883 to 1897.
Regular topics covered included speculations on the Second Coming.
Both the method of ‘Bible readings’ and the topics of the conferences strongly suggest that the
gatherings were a result of J.N. Darby’s travels in the United States and the influence of the Plymouth
Brethren. [15]
Though already dead for fifty years, Irving is also attributed to have been the cause of the split that
occurred at the 1884 Niagara Conference over what became known as the ‘Rapture-Rupture’. [16]
4. The Origin of the ‘Secret Pretribulational Rapture’ Doctrine

Darby began publishing his prophetic speculations in 1831. Coincidentally both he and Edward
Irving began to postulate two stages to Christ’s imminent return about the same time. First, there would be
an invisible ‘appearing’ when Christians would meet Christ in the air and be removed from the earth, a
process which came to be known as ‘the rapture of the saints’. With the restraining presence of the Holy
Spirit removed from the world, the Antichrist would arise and the seven year tribulation would begin. His
rule would finally be crushed only by the public ‘appearing’ of Jesus Christ.
There is some speculation that this novel doctrine emerged as a result of the Powerscourt
prophetic conference held near Dublin in 1831. ‘Darby’s prominence at the Powerscourt meetings has led
to the supposition that he was responsible for it...’[17] While dispensationalists have been most anxious to
perpetuate this belief to ensure a measure of orthodoxy, there is much evidence to the contrary. [18] Several
have attributed the notion of a secret, pretribulational Rapture to Edward Irving. [19] Dave MacPherson
argues convincingly that the doctrine arose through a prophetic revelation given to Margaret MacDonald,
one of Irvings’s disciples. [20]

Corroborating evidence can be found in the division the doctrine caused among dispensationalists
between pre-tribulationists and post-tribulationists at the Niagara Prophecy Conferences from about 1884.
The ‘Rapture-Rupture’ essentially had Robert Cameron, Nathaniel West, and later W. R. Erdman,
holding for a ‘Rapture’ at the very end of the age. They were to be supported by W. G. Moorehead of
Xenia Theological Seminary. An apparent majority of the Niagarans, including Brookes, Scofield,
Gaebelein, Parson, Gordon and George Needham, were holding for what has become the traditional
pretribulation view. [21]
Gaebelein, writing some fifty years later about the Scofield Reference Bible, looked back at the
Niagara Conferences and linked the controversy to Irving.
Toward the end of the Niagara meetings several of the teachers, influenced by one man, who was
considered an outstanding biblical and ecclesiastical scholar (as he undoubtedly was), began to abandon
this distinction and branded it as mere invention. One of them went so far as to say that the teaching that
the Lord would remove His true Church before the predicted Great Tribulation judgment, and that so far as
His coming for His saints is concerned that it might occur at any moment, originated in the days of Edward
Irving and his spurious gift of tongues revival. And so the blessed hope of the imminent coming of the Lord
was more or less charged to the influence of subtle demons. [22]
Gaebelein may have merely been repeating the position known to be held by Darby via Scofield
concerning Irving’s later eccentricities. Despite the obvious influence Darby and Irving had upon one
another in the early days of the Prophecy Conferences at Albury and Powerscourt, Darby eventually
disassociated himself from the fanciful prophecies of the Irvingites and the Catholic Apostolic Church.
Scofield himself denied that Irving was the source of this doctrine. Responding to criticisms from a former
colleague at the Niagara Conference, and following its demise over infighting over the ‘rapture’ he wrote
an anonymous editorial in Our Hope in 1902,
We cannot, however, in the interests of truth, allow the statement to stand that ‘until the days of
Edward Irving, who was excluded from the Presbyterian Church for heresy, no one ever heard of this
‘coming for’ and ‘coming with his saints.’’ As a matter of fact, Irving was excluded, not for heresy in
doctrine, but for his view on church order... If the editor of the Watchword and Truth will turn to Zechariah
14:4,5, he will learn of a statement concerning the coming with which considerably antedates Edward
Irving... And if, further, he will turn to 1 Thessalonians 4:15-18, he will find a revelation concerning the
‘coming for His saints’ later indeed than Zechariah by six hundred years, but still about eighteen hundred
years before Edward Irving. [23]
As late as 1976 Walvoord was still anxious to distance the origin of the doctrine of the Rapture
from Irving.
The often-repeated charge that Darby secured his pretribulationism from Edward Irving has never
been actually documented. One can hardly account for the wide acceptance of pretribulationism by
Plymouth Brethren, who are devoted students of the bible, to the offering of this view by a person who had
no reputation for orthodoxy. [24]
Canfield notes that Walvoord’s position contradicts several British historians who were closer to
the issue.
Neatby, writing in 1901, Howard Rowden in 1967, F. Roy Coad in 1968 and Iain Murray in 1971,
all find direct and reasonable links between the ideas of irving and the role of J. N. Darby. The link is so
evident that a denial, using semantics on Walvoord’s part, does not ‘wash’. [25]
5. Irving’s Legacy.
The Legitimisation of Christian Zionism within the British Evangelical Establishment
John Nelson Darby had resigned his curacy in the Church of Ireland in 1827 to form a new church, the
Brethren. Edward Irving was to do the same, leaving the Church of Scotland to form the Catholic Apostolic
Church in 1832. The circumstances of his departure, like Darby’s, had as much to do with his eschatology
and confidence in direct personal divine guidance as it did with the opposition to their views from others.
By the end of 1829 all the factors were present which were to cast such shadows over the closing
years of Irving’s ministry. His fascination for the curious and the speculative had led him to accept
conjectures on Christ’s humanity... To Irving, confident of the guidance of the Spirit and no longer bound
by ‘received traditions’, the opposition he provoked was proof of the decadence he had complained of in
the churches since 1825. A further proof of the unspirituality of the religious world was now added. By
1829 he was convinced that the supernatural powers present in the first century should be possessed by the
Church ‘as surely and richly now as in the days of the Apostles’ . The absence of miraculous gifts was the
fruit of the Church’s long unbelief. [26]
It is an indication of Irving’s influence over Henry Drummond and the Continental Society that in
1830, the year Irving separated from the Church of Scotland because of accusations of heresy, the Society
nevertheless passed a resolution written by Henry Drummond to the effect,
That this Meeting, impressed with the thought that the day of labor is far spent, and must soon
close... do recognize the great duty and privilege of raising the cry throughout apostate Christendom.
“Come out of her, my people, that you be not partakers of her sins, and that ye receive not of her plagues.”
[27]
Edward Irving’s premature death in 1834 while on a preaching tour of Scotland left the reins of
the Catholic Apostolic Church in Henry Drummond’s hands, the hope of the restoration of Israel to men
like Lewis Way and Hugh McNeile and the cause of premillennialism to be shaped and forged by John
Nelson Darby’s nascent dispensationalism alone.
Horatius Bonar was happy to write a 31 page preface to a second edition of Irving’s The Last
Days, published in 1850, 16 years after his death. In it Bonar made this assessment of Irvings life and
ministry,
My sympathies are strongly with the author, and, in the main, with his sentiments and expositions;
at least those bearing upon prophecy, and relating to the characteristics of the last days... It is a work of
power, but not of effort, giving evidence of a gifted mind, and an observant eye... Thus, ‘he being dead yet
speaks.’ He speaks to the Church. He speaks to the kingdom. He speaks as a minister of the gospel. He
speaks as an ambassador of Christ, and as a witness for his speedy coming. He speaks as a watchman, set
by his commander on the tower of some beleaguered fortress, and he speaks as a soldier, cheering on his
comrades in the day of sore and weary battle. He speaks as a patriot, in the fullness of his yearning heart, -
a patriot of the ancient type and time, uncorrupted, undegenerated, single-eyed, and fearless, - a patriot of
the truest stock, and noblest blood, that Scotland ever bore, or England reared. [28]
John Ellerton, an Anglican evangelical and young contemporary of Irving, wrote this assessment
of his influence over many clergy and laity of the Established Church after his death,
I thought of him chiefly as an open-air preacher... But the favourite, the inexaustible subject of talk
among serious people was unfulfilled prophecy. The Irvingite movement, (as people would call it) had
popularized Millenarian speculations among many who resisted steadily all belief in the new ‘Miracles’
and ‘Tongues’. Names now utterly forgotten of writers on prophecy formed the staple reading, I am afraid,
for a good many of the religious folk among whom I lived. And their speculations turned chiefly on the
chronology of the future - in what year the Jews were to be restored, Popery to be destroyed, and the
Millennium to begin. [29]
The influence of the premillennial Zionist views of men like Lewis Way and Hugh McNeile upon
other Anglican ministers can be seen in the observation made by E. B. Elliott, who wrote his own four
volume 2,500 page treaties on the Apocalypse, which was to go through five editions in 18 years. [30]
In the year 1844, the date of the first publication of my own work on the Apocalypse, so rapid has
been the progress of these views in England, that instead of its appearing a thing strange and half-heretical
to hold them, as when Irving published his translation of Ben Ezra. The leaven had evidently now deeply
penetrated the religious mind; and from the ineffectiveness of the opposition hitherto formally made to
them, they seemed gradually advancing toward to triumph. [31]
Charles Simeon (1759-1836), who was to outlive Irving by just two years was probably the most
influential Anglican leader to embrace the cause of Christian Zionism in the early 19th Century. In his
latter years Simeon was consumed with a passion for the conversion of Jews, and the establishment of the
London Jews Society, looking for ‘a full and imminent restoration of God’s chosen people.’[32]
Whilst Way and others evangelized on the Continent, Simeon at home acted as a kind of one-man
general staff, preaching for the Society, recruiting workers, spreading propaganda, collecting funds,
advising on overall strategy. He did so with even more than his usual sense of urgency. He lived to see the
work prosper remarkably. An annual income of 7000 pounds in 1815 was doubled by 1836. Episcopal
patronage was bestowed on the Society... In that progress Charles Simeon had no small part. [33]
This Article Was Revised In 31 August 1998.
1. Iain H. Murray, The Puritan Hope: Revival and the Interpretation of Prophecy (Edinburgh, Banner of
Truth, 1971), p. 188.
2. Arnold Dallimore, The Life of Edward Irving: The Fore-runner of the Charismatic Movement
(Edinburgh, Banner of Truth, 1983); Gordon Strachan, The Pentecostal Theology of Edward Irving
(Peabody, Massachusetts, 1973).
3. J.D. Douglas, ‘Edward Irving’ The New International Dictionary of the Christian Church. ed. J. D.
Douglas. rev. edn. (Exeter, Paternoster Press, 1978) p.517.
4. Iain H. Murray, Puritan., p. 189.
5. M. O. W. Oliphant, The Life of Edward Irving 2 vols. (London, 1862), p. 96.
6. Oliphant, The Life., p. 255.
7. Arnold Dallimore, The Life of Edward Irving, Fore-runner of the Charismatic Movement (Edinburgh,
Banner of Truth, 1983), p. 62.
8. Edward Irving, preliminary discourse, ‘on Ben Ezra’, The Coming of Messiah in Glory and Majesty, by
Juan Josafat Ben-Ezra a converted Jew, Translated from the Spanish, with a Preliminary Discourse
(London, L.B. Seeley & Sons, 1827), pp. 5-6.
9. Edward Irving, The Revelation. Edward Irving’s Preliminary Discourse to the Work of Ben Ezra entitled
the Coming of Messiah in Glory and Majesty 1859 reprint, pp. 7-8, quoted in Iain Murray, Hope., p. 190.
10. Edward Irving, The Last Days A Discourse on the Evil Character of These Our Times, Proving Them to
be The ‘Perilous Times’ and the ‘Last Days’ (London, James Nisbit, 1850), pp. 10-22.
11. Irving, Last., p. 25.
12. Dean Hugh M’Neile, The Collected Works, Vol. II. The Prophecies Relative to the Jewish Nation
(London, The Christian Book Society, [1830] 1878)
13. Iain Murray, The Puritan Hope (Edinburgh, Banner of Truth, 1971), p.191.
14. Edward Irving, Preliminary Discourse., pp. 197-202
15. Bruce L. Shelly, ‘Niagara Conferences’, The New International Dictionary of the Christian Church ed.
J. D. Douglas. rev. edn. (Exeter, Paternoster Press, 1978) p. 706.
16. Joseph M. Canfield, The Incredible Scofield and His Book (Vallecito, California, Ross House, 1988),
pp. 122-130. See also Richard R. Reiter, The Decline of the Niagara Bible Conference and Breakup of the
United Premillenial Movement. Unpublished Paper, Trinity Evangelical Divinity School, 1976.
17. Gerstner, Wrongly Dividing the Word of Truth (Brentwood, Tennessee, Wolgemuth & Hyatt, 1991), p.
25.
18. John Walvoord, The Blessed Hope and The Tribulation (Grand Rapids, Michigan, Zondervan, 1976), p.
48.
19. Bass, Backgrounds., p. 41; Jon Zens, Dispensationalism: A Reformed Inquiry Into Its Leading Figures
and Features (Phillipsburg, New Jersey, Presbyterian and reformed, 1980), p. 18. Cited in Gerstner,
Wrongly., pp. 25-26
20. Dave MacPherson, The Unbelievable Pre-Trib Origin (Kansas City, Heart of America Bible Society,
1973) and The Incredible Cover-Up (Medford, Oregon, Omega Publications, 1975)
21. Canfield, Incredible., p. 127.
22. Arno C. Gaebelein, The History of the Scofield Reference Bible (Spokane, WA, Living Word
Foundation, 1991), p. 41.
23. Gaebelein, History., p. 43.
24. Walvoord, Blessed., p. 48.
25. Canfield, Incredible., pp. 129-130. See also his fn. 27, p. 132.
26. Murray, Puritan., p. 193.
27. Le Roy E. Froom, The Prophetic Faith of our Fathers (1946), Vol. 3, p. 447. quoted in Murray, Puritan.,
p. 194.
28. Irving, Last., Preface.
29. Henry Houseman, John Ellerton, A Sketch of his Life and Works (1896), p. 19, quoted in Murray,
Puritan., p. 196.
30. E.B. Elliott, Horae Apocalypticae, A Commentary on the Apocalypse 4th edn. (1851), quoted in
Murray, Puritan., p. 197.
31. Elliott, Horae., vol. 4, p. 522.
32. W. Carus, Memoirs of the Life of Revelation. Charles Simeon (1847), p. 514.
33. Arthur Pollard, ‘The Influence and Significance of Simeon’s Work’ in Charles Simeon 1759-1836 eds.
Arthur Pollard & Michael Hennell (London, SPCK, 1964), p. 180.
Last modified on June 07, 2001.

Unless otherwise indicated, all scripture quotations are taken from the King James Version of the Bible.
10. John Nelson Darby (1800-1882)
1. Darby’s and the Origins of the Premillennial Dispensationalism

John Nelson Darby is regarded by many as the father of premillennial dispensationalism and the
most influential figure in the development of its prodigy, Christian Zionism1. Darby was ordained in the
church of Ireland in 1825 with a burning desire to evangelise Roman Catholics through the work of the
Home Mission. He claimed that Catholics were ‘becoming Protestants at a rate of 600 to 800 a week’
which amounted to something of a revival.2 However, when his Bishop insisted that they also swear an oath
of allegiance to the English Crown, Darby protested that this was unthinkable because it was, ‘unscriptural,
and derogatory to the glory of Christ’.3 His Bishop was unmoved, so Darby, remaining resolutely
consistent with his own emerging theological stance, took the logical step of renouncing the visible church,
both Anglican and Dissenting, as apostate. ‘This manifestation of the glory of Christ by the Church in unity
no longer exists.’ 4
His analysis of the contemporary ecclesiastical scene was to become increasingly pessimistic, judgmental
and sectarian. His repeated response was to declare ‘The Church is in ruins.’5 He went on to insist that this
was not merely the result of denominational division but that, ‘...the entire nature and purpose of the church
has become so perverted that it is diametrically opposed to the fundamental reason for which it is
instituted’.6
The prevailing eschatology arising from the 18th Century Great Awakening was essentially
postmillennial, inspiring great optimism and the rise of world-wide missionary endeavour7. This Darby,
and others like Irving, opposed strongly and vigorously. In a lecture given in Geneva in 1840, Darby
insisted,
What we are about to consider will tend to show that, instead of permitting ourselves to hope for a
continued progress of good, we must expect a progress of evil; and that the hope of the earth being filled
with the knowledge of the Lord before the exercise of His judgement, and the consummation of this
judgement on the earth, is delusive. We are to expect evil, until it becomes so flagrant that it will be
necessary for the Lord to judge it... I am afraid than many a cherished feeling, dear to the children of God,
has been shocked this evening; I mean, their hope that the gospel will spread by itself over the whole earth
during the actual dispensation.8
During the period 1826-1828 he began meeting with a few influential friends for prayer, study and
fellowship and following the publication of his first tract in 18289 they established what in effect became an
informal house church.10 Their meetings drew others disenchanted with the religious establishment and
soon developed into a close knit and exclusive connection of fellowships known as the Brethren.
To both proponents and critics, Darby was the undeniable founder and apologist for the Brethren
movement, or Darbyites as they were sometimes called. Doctrinally, he was the primary influence in
expressing and propagating what came to be the distinctive ultra literalist theology of the Brethren, forging
and maintaining a rigid, almost fanatical creed of doctrinal purity, in what he and others believed were the
final days of history.
Darby’s distinctive premillennial views were inevitably influenced by those of a similar
persuasion whom he met at the prophetic conferences held near Dublin under the sponsorship of Lady
Powerscourt in the early 1830’s, which came to be shaped by his dominating and charismatic leadership.11
These meetings can be traced originally to the home of Henry Drummond in Albury, Surrey, which, from
1826, became ‘the centre for wild speculation’,12 under the charismatic influence of Edward Irving.
These exclusive prophetic gatherings which focused on a pessimistic interpretation of world
events and the imminent return of Christ, confirmed both Darby’s denunciation of the established churches,
and also his own prophetic calling. Coad insists, ‘He felt himself an instrument of God, burdened with an
urgent call to His people to come out of associations doomed to judgement.’13
A number of influential Christian leaders were present beside Edward Irving who undoubtedly
influenced Darby. Nevertheless Darby rarely conceded, at least in writing, to the influence of others on his
own theological views, let alone quoted from them or admitted to advocating their views. There is however,
one lone reference to Irving in Darby’s 34 volumes. It is the one implicit acknowledgement of Irving’s
influence on Darby, though even here Darby is keen to stress how he disassociated himself from the
fanciful prophecies of the Irvingites and the Catholic Apostolic Church.
The largest expression of piety and holiness prove nothing. They were found in Mr Irving’s
writings, and much most blessed and precious truth too; few writings could be named where there is so
much.14
For Darby, ‘Separation from evil was the divine principle of unity,’15 since doctrinal error led, so
he claimed, to ‘gross moral contamination.’16 On another occasion Darby admitted, ‘I prefer quoting many
passages than enlarging upon them.’17
Not surprisingly perhaps, Charles Spurgeon observed in Darbyism, a growing tendency to
isolationism, obscurantism and a party spirit.18 Spurgeon regarded their hermeneutics as ‘warped’ and his
colourful description might easily apply to some contemporary Christian Zionists, ‘Plymouth Brethren
delight to fish up some hitherto undiscovered tadpole of interpretation, and cry it round the town as a rare
dainty.’19
Former co-labourers like George Muller, Anthony Groves and Benjamin Newton, for example,
experienced first hand Darby’s severe and intolerant autocratic leadership which led to painful and repeated
doctrinal schism within the Brethren movement.20
Darby was a charismatic figure, a dominant personality, persuasive speaker and zealous
missionary for his dispensationalist beliefs. He personally founded Plymouth Brethren churches as far away
as Germany, Switzerland, France and the United States, and translated the entire Scriptures in what one
ardent supporter claimed was, ‘ ...an entirely free and independent rendering of the whole original text,
using all known helps.’ 21
The churches Darby planted with the seeds of a separatist premillennial dispensationalism, in turn
sent missionaries to Africa, the West Indies, Australia and New Zealand, so that by the time of his death in
1885, around 1500 Plymouth Brethren churches had already been founded world-wide. His views also
came to influence the Bible and Prophetic Conferences associated with Niagara and other centres in North
America from 1875.22
During his lifetime, Darby wrote more hymns than the Wesleys, travelled further than the Apostle
Paul, and was a Greek and Hebrew scholar. His writings filled forty volumes... If Brightman was the father
of Christian Zionism, then Darby was its greatest apostle and missionary... 23
2. Darby’s Innovative Dispensational Scheme

Darby was not the first to discover ‘dispensations’ within Biblical history, nor was his own
scheme universally accepted even within Brethren circles.24 It is significant, given the controversy over the
extent of Edward Irving’s influence upon Darby, that Irving was, already by 1828, using the term
‘dispensation’ to contrast God’s dealings between Israel and the church.
There are, and there can be, only two opinions with respect to this point: the first, that they are the
last days of the Jewish; and the second, that they are the last days of the Christian dispensation.25
Hugh McNeile, another of those who attended the Albury Conferences in the 1820’s, referred to
three dispensations associated with Abraham, Moses and Christ, believing that Israel’s national repentance
would precede her restoration to the land.26
George Faber, another Anglican, and a contemporary of Darby and McNeile, also wrote a number
of speculative treaties on Israel, prophecy and biblical history. In 1822, for example, Faber spoke on the
relative dating of the termination of the times of the Gentiles and the restoration of the Jewish people
preceding the millennium, at the annual gathering of the London Jews Society.27 In his principle work on
the dispensations published in 1823, he distinguished three stages in God’s gracious dealing with mankind,
Patriarchal, Levitical, and Christian. However, unlike Darby, he did not regard them as necessarily
consecutive nor was each a remedy for the failure of the previous.
From the time of the fall down to the termination of the world, man lives under one and the same
system of divine grace, a system, which was rendered necessary for him by the very circumstances of the
fall, and which therefore at no one period can differ essentially from itself.28
Harry Ironside, who was for years the pastor of Moody Memorial Church in Chicago, and a
dispensationalist, claimed Darby had rediscovered the apostolic teaching lost to the church,
Until brought to the fore through the writings and preaching and teaching of a distinguished ex-
clergyman, Mr J. N. Darby, in the early part of the last century, it is scarcely to be found in a single book or
sermon through a period of sixteen hundred years.29
Charles Ryrie also concedes that it was Darby who systematised and popularised the idea of
dispensationalism.30 It is significant that the term ‘dispensation’ was being used contemporaneously to
Darby by more orthodox writers simply to distinguish the Old Testament from the New.31
The clearest expression of Darby’s thinking is to be found in ‘The Apostasy of the Successive
Dispensations.’ The following extended quotation includes every reference to the word ‘dispensation’. It
shows how vague and embryonic his views actually were, compared with later attempts by Scofield and
then Ryrie to systematise seven distinct dispensations.
The detail of the history connected with these dispensations brings out many most interesting
displays... But the dispensations themselves all declare some leading principle or interference of God,
some condition in which He has placed man, principles which in themselves are everlastingly sanctioned of
God, but in the course of these dispensations placed responsibly in the hands of man for the display and
discovery of what he was, and the bringing in their infallible establishment in Him to whom the glory of
them all rightly belonged... In every instance, there was a total and immediate failure as regarded man,
however the patience of God might tolerate and carry on by grace the dispensation in which man has thus
failed in the outset; and further, that there is no instance of the restoration of a dispensation afforded us,
though there might be partial revivals of it through faith.
The paradisaical state cannot properly perhaps be called a dispensation in this sense of the word;
but as regards the universal failure of man; it is a most important instance... Corruption, disorder, violence
were the consequences of this, until the Lord destroyed the first world created... Here dispensations,
properly speaking, begin. On the first, Noah I shall be very brief... The first account after his call we have
of faithful Abraham which as a minuter circumstance I also pass briefly over...
But to take up the point of the dispensation - obedience under the law by which life was to be:
this obedience they undertook; and Moses returned to receive the various orderings of divine appointment
as under it, and the two tables of testimony. But this dispensation which met the failure of the world...
The ordinance or dispensation of priesthood failed in like manner. Before Aaron and his sons
had gone out of the door of the tabernacle of the congregation, because the anointing oil of the Lord was
upon them, Nahab and Abihu had already offered stranger fire and been consumed before the Lord...
The kingly dispensation failed in the same way as did the nation under the previous ordering
which made way for the king (see Judges 2)... till the provocations of Manasseh set aside all hope of
recovery or way of mercy in that dispensation. The same is true of universal rule transferred to the
Gentiles: Nebuchadnezzar, the golden head, sets up the golden image, persecutes the faithful, and is turned
into the image of a beast for his pride.
The rejection of our blessed Lord proved that no present mercy or grace, no present interference of
God in goodness here would meet the wilful and persevering enmity of the human heart, but only showed it
in its true light. But this never being set up as a dispensation but only the manifestation of His Person (by
faith), I pass by. The last we have to notice, in a humbled sense of sin in us, is the present, where we are
apt to take our ease in the world... the dispensation of the Spirit. Much has been said, with strong
objection to it, as to the apostasy or failure of this dispensation. The results are but too plain...
But the point which is proved is that this is not merely that it is in a bad state now, but that like all
others it broke down in the commencement-no sooner fully established than it proved a failure... The
remnant have been preserved... but the dispensation was gone. We belong to a better glory...
And as he cannot desire, so neither does Scripture present the restoration of a dispensation; it never
justifies its actual condition; and though grace and faith may, as I have said, effect revivals during the long-
suffering of God, the dispensation, as such, is actually gone, that the glory of the principle contained in it
may shine forth in the hands of Messiah. The attempt to set this dispensation on another footing, as to its
continuance, than those dispensations which have failed already, not only shows ignorance of the
principles of God’s dealings...
And the close of all dispensation, and the end of all question and title of authority shall come, and
all be finished, God shall be all in all without question and without failure...
Reference to the second chapter of Galatians will confirm and establish the point historically as to
the present dispensation... In fact the Gentile dispensation, as a distinct thing, took its rise at the death of
Stephen, the witness that the Jews resisted the Holy Ghost: as their fathers did, so did they.32
It is suggested that Darby was not attempting to devise a specific scheme of dispensations here but
rather, as his title suggests, merely showing how all attempts by mankind to find acceptance with God had
failed. It was only later in the writings of Scofield that seven dispensations became fixed within
dispensational thinking. Ryrie’s interpretation of Darby’s dispensations is actually significantly at variance
with Darby’s own writings but more consistent with Scofield. It is an understatement when Ryrie claims
Darby’s scheme is, ‘not always easily discerned from his writings’.33 It is suggested that Ryrie has read
back into Darby’s mind, a scheme that suited his own purposes. From Darby’s own pen we may attempt to
reconstruct his dispensational chronology and compare it with Ryrie’s interpretation, together with
Scofield’s later 1909 version, itself at variance with the further revision made by Schuyler English in 1967.
Darby’s Dispensations34 Ryrie’s Version of Darby35 Scofield’s Dispensations36
1. Paradisaical state 1. Innocency (Genesis 1:28)
1. Noah (Government) 2. Noah 2. Conscience (Genesis 3:23)
3. Abraham 3. Human Government
(Genesis 8:20)
2. Moses (Law) 4. Israel- 4. Promise (Genesis 12:1)
3. Aaron (Priesthood) under law 5. Law (Exodus 19:8)
4. Kingly (Manasseh) under priesthood
under kings
5. Spirit (Gentile) 5. Gentiles 6. Grace (John 1:17)

6. Spirit
7. Millennium 7. Kingdom (Ephesians 1:10)
When he wrote, ‘The paradisaical state cannot properly perhaps be called a dispensation in this
sense of the word... On the first, Noah I shall be very brief’, Darby clearly and unambiguously
regarded Noah as marking the first dispensation, something no other dispensationalist has held to
since. Nor is there any indication that Darby regarded there as being any future dispensation after
the present one.
B. W. Newton, a colleague of Darby interpreted the dispensations in yet another pattern, indicating that
such a scheme is not as self evident in Scripture as Dispensationalists would wish.
‘The Adamic - the Antediluvian - the Noahic - the Hagar dispensation of the Jews - the
Nebuchadnezzar dispensation of power - the Sarah dispensation of the church - all have failed.’37
Biblical prophecy and millennial speculation were nevertheless among the distinctive features of
the early Brethren. Within this hothouse environment Darby sought to explain the present by reinterpreting
the past. His form of dispensationalism was different in so far as he say them distinguished by a change in
the means by which God has apparently dealt with mankind. This enabled Darby to speculate about an
imminent change of dispensation in which the church would soon be ‘raptured’ to heaven and replaced by
the Jews who would be the people of God on earth during the final millennium. Despite Ryrie’s views to
the contrary,38 Darby, himself, recognised that his ideas were novel and urged some caution in
disseminating them.
I think we ought to have something more of direct testimony as to the lord’s coming, and its
bearing also on the state of the church: ordinarily, it would not be well to have it so clear, as it frightens
people. We must pursue it steadily; it works like leaven, and its fruit is by no means seen yet; I do not mean
leaven as ill, but the thoughts are new, and people’s minds work on them, and all the old habits are against
their feelings - all the gain of situation, and every worldly motive; we must not be surprised at its effect
being slow on the mass, the ordinary instruments of acting upon others having been trained in most
opposite habits.39
Darby defended his dispensational hermeneutic on two grounds. First, because others had not
studied the Scriptures correctly.
The covenant is a word common in the language of a large class of Christian professors... but in its
development and detail, as to its unfolded principles, much obscurity appears to me to have arisen from a
want of simple attention to Scripture.40
The second reason Darby insisted that his interpretation was correct was because he believed the
Lord had revealed it to him personally and directly.
For my part, if I were bound to receive all that has been said by the Millenarians, I would reject
the whole system, but their views and statements weigh with me not one feather. But this does not hinder
me from enquiring by the teaching of the same spirit... what God has with infinite graciousness revealed to
me concerning His dealing with the Church.41
But I must, though without comment, direct attention to chapter 32 of the same prophet; which I
do the rather, because it was in this the Lord was pleased, without man’s teaching, first to open my eyes on
this subject, that I might learn His will concerning it throughout.42
In response to public reaction to his doctrine of the dispensations, he wrote,
...I believe it to be the one true Scriptural ground of the church... I am daily more struck with the
connection of the great principles on which my mind was exercised... Christ coming to receive us to
Himself; and collaterally with that, the setting up of a new earthly dispensation, from Isaiah XXXII... It was
a vague fact that received form in my mind long after, that there must be a wholly new order of things...43
Even Coad, in his otherwise positive history of the Brethren Movement, admits that ‘For the traditional
view of the Revelation, another was substituted.’44 Barr is less sympathetic arguing premillennial
dispensationalism was, ‘...individually invented by J. N. Darby... concocted in complete contradiction to all
main Christian tradition...’45
Coad claims to trace what came to be known as this ‘futurist view’ of the end times, so evident in
Darby’s writings to the works of a Jesuit, Francesco Ribera of the sixteenth century, whose writings were
later popularised in the nineteenth century by another Spanish Jesuit, Manuel Lacunza. As has been noted,
Lacunza used the pseudonym Juan Josafat Ben-Ezra, allegedly a converted Jew, for his book, ‘The Coming
of the Messiah in Glory and Majesty’ which Edward Irving translated into English.46 Irving’s 203 page
preface to the translation superimposed his own prophetic speculations about the end of the world,
predicting, like Darby, the apostasy of Christendom, then subsequently the restoration of the Jews and
finally the imminent return of Christ. It is most likely therefore that Darby was aware of such writings, and
particularly Lacunza’s via Irving, since they had met with those of like mind to discuss ‘the end times’ at a
prophetic conference under the enthusiastic sponsorship of Henry Drummond at Albury in 1826. It is not
surprising, however, that Darby does not credit them with having influenced his own writings since he was
consistently dismissive of everyone’s views but his own. Referring to Darby’s dispensational ideas, Bass
concludes,
‘Such a concept is singularly missing from historic Christian theology... Darby is pointedly correct
in stating that this came to him as a new truth, since it is not to be found in theological literature prior to his
proclamation of it. It is not that exegetes prior to his time did not see a covenant between God and Israel, or
a future relation of Israel to the millennial reign, but they always viewed the church as the continuation of
God’s single program of redemption begun in Israel.47
Darby’s contribution then, to the development of Christian Zionism and a rigid differentiation
between the church and Israel arose out of ecclesiastical expediency, his novel dispensational speculations
and an independent and rigid literalist hermeneutic. These led him to formulate two innovative doctrines
concerning the church and Israel. Both marked a significant departure from Christian orthodoxy and
evangelicalism in particular.
The first might be termed a ‘replacement theology’, although ironically, his was the opposite of
that which is so criticised by Christian Zionists today. Darby taught that Israel would soon replace the
church, rather than the church having replaced, superseded or indeed become, Israel. To accomplish this,
Darby postulated his second distinctive doctrine involving two stages to the return of Christ instead of one,
the first being to secretly gather the church to heaven in a ‘rapture’ leaving a revived and gathered nation of
Israel to rule on earth for the millennium.
3. Darby’s Ecclesiology - A Replacement Theology

Darby strong and repeated condemnation of the visible church as apostate, clearly influenced his
innovative belief that the church era was now merely a ‘parenthesis’48 of the Last Days. ‘Satan having
beguiled the Church, the church is in the position of earthliness and united in system with the world.’49
Darby regarded the church as merely one more dispensation that had failed like the previous five.
Each in turn had lost its place in the divine economy and was under God’s judgement. Just as Israel had
been cut off, so he believed the church would also be. Just as only a small remnant of Israel had been
saved, so would only a small remnant of the church be saved. The remnant taken from the ruins of the
church would conveniently be, he claimed, his own followers, also known as ‘the Assembly’. His answer to
the condition of the visible church was not to insist on the need for a new reformation, national repentance
or even a revival, since to attempt to restore or repair the ruins would actually be sinful.
We insist on the fact that the house has been ruined, its ordinances perverted, its orders and all its
arrangements forsaken or destroyed; that human ordinances, a human order, have been substituted for
them; and what merits all the attention of faith, we insist that the Lord... is coming soon in His power and
glory to judge all this state of things.50
To those who saw things differently, Darby repeatedly asserted, ‘The house is in ruin, and you are
bad imitators acting from your own leading and wrongly.’’51
Because Darby insisted on there being irreversible and progressive dispensations, in which the
church was merely one such dispensation, he deduced, a priori, that there could be no future earthly hope
for the church. He argued that Scripture does not,
...present the restoration of a dispensation; it never justifies its actual condition; though grace may... effect
revivals during the long suffering of God, the dispensation, as such, is actually gone, that the glory of the
principle contained in it may shine forth in the hands of the Messiah. The attempt to set this dispensation on
another footing, as to its continuance than those dispensations which have failed already shows ignorance
of the principles of God’s dealing for the calling of God was always by Grace.52.
Instead he speculated that the church would soon be replaced in God’s purposes on earth by a
revived national Israel.
The Church has sought to settle itself here, but it has no place on the earth... [Though] making a
most constructive parenthesis, it forms no part of the regular order of God’s earthly plans, but is merely an
interruption of them to give a fuller character and meaning to them (the Jews).53
Darby, through his rigid literalist interpretation of Scripture, regarded the covenantal relationship
between God and Abraham as binding for ever, and that the promises pertaining to the nation of Israel, as
yet unfulfilled, would find their consummation in the reign of Jesus Christ on earth during the millennium.
He thereby encouraged an essential dichotomy between those promises that applied to Israel and those to
the church. In an article in the Christian Witness published in 1838, and attributed to Darby, he went further
arguing that,
There are two great subjects which occupy the sphere of millennial prophecy and testimony - The
Church and its glory in Christ, and the Jews and their glory as a redeemed nation in Christ - the heavenly
people and the earthly people. The habitation and scene of the one being the heavens; of the other, the
earth.54
In a lecture entitled, ‘The Hopes of the Church of God’, Darby claimed that Israel was the theatre
through which God had displayed His character,
It is in this people, by the ways of God revealed to them, that the character of Jehovah is fully revealed, that
the nations will know Jehovah, and that we shall ourselves learn to know him.55
Darby made this assertion because of his unusual, if not eccentric view of prophecy.
Prophecy applies itself properly to the earth; its object is not heaven. It is about things that were to
happen on the earth; and the not seeing this has misled the church. We had thought that we ourselves had
within us the accomplishment of these earthly blessings, whereas we are to enjoy heavenly blessings. The
privilege of the church is to have its position in the heavenly places; and later blessings will be shed forth
upon the earthly people.56
Following his literalist interpretation of Old Testament prophecy, every promise and prediction
concerning Israel then that had not been fulfilled completely must, according to his logic, apply to the
future.
Revelation 12 presents to us the last great object of prophecy... the combat which takes place
between the last Adam and Satan. It is from this centre of truth that all light which is found in Scripture
radiates. This great combat may take place either for the earthly things... and then it is in the Jews; or for
the Church... and then it is in the heavenly places. It is on this account that the subject of prophecy divides
itself into two parts, the hope of the Church, and those of the Jews...57
A little later Darby went further, insisting that this distinction between Israel and the church has
resulted in two separate “callings”, the grounds upon which some today teach that Jews can be saved by the
Law and Gentiles by grace.
There are indeed the called from among the nations (namely the church) but it is for the heavens
they are called. The calling of God for the earth is never transferred to the nations; it remains with the Jews.
If I want an earthly religion, I ought to be a Jew. From the instant that the church loses sight of its heavenly
calling, it loses, humanly speaking, all.58
Darby’s rigid dichotomy between heaven and earth, the Jews and the church even had implications
for his doctrine of the deity and humanity of Jesus Christ.
The Lord, having been rejected by the Jewish people, is become wholly a heavenly person.59
In his developing scheme, Darby therefore, laid the foundation for a dispensationalism in which
the church was seen as a mere parenthesis60 to God’s continuing covenantal relationship with Israel. Darby
was emphatic, the Jews would remain his primary instrument of rule on earth during the millennium. With
the benefit of hindsight, modern dispensationalists differ from Darby in believing the Jews would return to
the land before the Messiah comes. Darby argued the reverse.
The first thing, then, which the Lord will do will be to purify His land (the land which belongs to
the Jews) of the Tyrians, the Philistines, the Sidonians; of Edom and Moab, and Amon - of all the wicked,
in short from the Nile to the Euphrates. It will be done by the power of Christ in favour of His people re-
established by His goodness. The people are put into security in the land, and then will those of them who
remain till that time among the nations be gathered together.61
What is not generally conceded by later Dispensationalists, or at least is conveniently ignored, is
that Darby took no less a favourable view of the Jews than he did of the Arabs resident in the Middle East
and Palestine, in particular. Even though he argued that the Lord would remove the Arabs from the land
between the Nile and the Euphrates and give it all to Israel, Darby did not envisage the Jews actually co-
operating with Christ or ruling on earth with him during the Millennium.
His prognosis for the Jews was no less pessimistic than his view of the church. Indeed some would regard
his teaching as anti-Semitic since Darby taught that the Jews will rule on earth in league with Satan.
Following the rapture of the saints, Darby insisted,
The government of the fourth monarchy will be still in existence, but under the influence and
direction of the Antichrist; and the Jews will unite themselves to him, in a state of rebellion, to make war
with the lamb... Satan will then be displayed, who will unite the Jews with this apostate prince against
heaven... a remnant of the Jews is delivered and Antichrist destroyed.62
Perceptive Jews are not surprisingly cynical of Christian Zionist support for the State of Israel
when it is realised that they largely share Darby’s dispensational views on the fate of the Jews, believing
most will not escape Armageddon in the ‘rapture’ but will be annihilated in the tribulation to follow. Hal
Lindsey, for example, on the basis of passages like Revelation 16:13-14, predicts the 200 mile valley from
the Sea of Galilee to Eilat flowing with blood several feet deep.63 Similarly, based on the same passage,
Timothy Dailey describes Tel Aviv destroyed by nuclear warheads fired from Syria.64
Clarence Bass summarises the novel nature of Darby’s emerging theological framework.
It is not that exegetes prior to his time did not see a covenant between God and Israel, or a future
relation of Israel to the millennial reign, but they always viewed the church as a continuation of God’s
single program of redemption begun in Israel. It is dispensationalism’s rigid insistence on a distinct
cleavage between Israel and the church, and its belief in a later unconditional fulfilment of the Abrahamic
covenant, that sets it off from the historic faith of the church.65
Similarly, H. C. Leupold, professor of Old Testament exegesis at the Evangelical Lutheran
Seminary, Columbus, Ohio, in his commentary on Genesis 12:3 and with reference to the promise made to
Abraham, makes the following critique of Darby’s dispensationalism,
Now surely, as commentators of all times have clearly pointed out, especially already Luther and
Calvin, this promise to Israel is conditional, requiring faith... History is the best commentary on how the
promise is meant. When the Jews definitely cast off Christ, they were definitely as a nation expelled from
the land. All who fall back upon this promise as guaranteeing a restoration of Palestine to the Jews... have
laid into it a meaning which the words simply do not carry.66
4. Darby’s Eschatology - An Imminent Secret Pre-Tribulation Rapture

It was into this dispensational scheme that Darby and his contemporary Edward Irving postulated
two stages to Christ’s imminent return. First, there would be an invisible ‘appearing’ when Christians
would meet Christ in the air and be removed from the earth, a process which came to be known as ‘the
rapture of the saints’. With the restraining presence of the Holy Spirit removed from the world, the
Antichrist would arise. His rule would finally be crushed by the public ‘appearing’ of Jesus Christ. Darby
argued that, regarding the rapture,
The Church’s joining Christ has nothing to do with Christ’s appearing or coming to earth. Her
place is elsewhere. She sits in Him already in heavenly places. She has to be brought there as to bodily
presence..
...We go up to meet Christ in the air. Nothing is clearer, then, than that we are to go up to meet
Him, and not await His coming to earth; but that this coming to receive us to Himself is not His appearing
is still clearer...
..This is the rapture of the saints, preceding their and Christ’s appearing ...so that at their rapture
He has not appeared yet... This rapture before the appearing of Christ is a matter of express revelation, as
we have seen from Colossians 3:4.67
In commenting on 1 Thessalonians 4:15, in his Synopsis of the Books of the Bible, Darby asserts,
Observe, also, that this revelation gives another direction to the hope of the Thessalonians, because it
distinguishes with much precision between our departure hence to join the Lord in the air, and our return to
the earth with Him.68
These passages actually say nothing about any secret rapture in any dispensational sense, still less
that the church will be removed and return later to earth with Christ at His public appearing. Bass insists,
‘Only by involved exegetical interpretation can the pre-tribulation rapture be supported.’69
Darby’s interpretation of passages such as 1 Thessalonians 4 is a clear example of the way later
Dispensationalists read back from their presuppositional view of the church into the Scriptures. In doing so
Darby denies what the passage teaches (the blessed hope of the church does have to do with the coming of
Christ) and affirms what it does not teach (the blessed hope is the secret going and later public returning of
the church). Darby admitted as much that his doctrine of the rapture was an innovation, the result of
‘express revelation’, indeed he seemed quite pleased with the reaction to it.
The rapture of the saints to meet the Lord in the air, before His manifestation to the earth, and the
existence of a Jewish remnant in whom the Spirit of God is graciously working before the Lord manifests
Himself to them for their deliverance, is happily attracting the attention of Christians. It has made sufficient
way to be the occasion of renewed opposition... 70
Following his literalist hermeneutic, Darby insisted that the tribulation would end seven years
after the rapture when Jesus Christ would return to Jerusalem to set up his kingdom from which he would
rule the world for a thousand years. Indeed Darby made the ‘pre-tribulation rapture’ yet one more of his
exclusive tests of Brethren orthodoxy.
It is this conviction, that the Church is properly heavenly, in its calling and relationship with
Christ, forming no part of the course of events of the earth, which makes the rapture so simple and clear,
and on the other hand, it shows how the denial of its rapture brings down the Church to an earthly position,
and destroys its whole spiritual character and position.71
His attitude toward those who disagreed with his doctrine of the secret rapture was scathing,
...Wherever this is enfeebled, Satan is at work.... He who awaits Christ’s appearing, as the time in
which he is to go to be with Him, has denied the proper hope and proper relationship of the Church with
Christ. On this point there can be no compromise. Ignorance of privilege is one thing... the denial of it
another72
He regarded disinterest in his teaching of the rapture as a sign that the church was apostate and his
own ‘Assembly’ elect.
The rapture of the saints before the appearing of Christ, strange as it may appear to some, has
nothing to say to the church, directly or exclusively; but as we form part of those caught up, it of course,
interests us in the highest degree.73
Among Darby’s supporters, ‘his delineations of millennial glory dazzled the minds of his
hearers.’74 Despite its novelty, Darby’s belief of the ‘pre-tribulation rapture’ became central to his doctrine
of the church as well as his dispensational eschatology, and subsequently came to be ‘a foundation for
contemporary Christian Zionism’75
5. Darby’s Dispensationalism Criticised and Refined

Darby’s novel ideas were not left unchallenged even within Brethren circles. B. W. Newton, his
chief assistant in Plymouth, confronted Darby arguing that these views were heretical and a departure from
Biblical orthodoxy. Darby’s intransigence led to one of many splits within the Brethren movement, and
with former colleagues like Irving from the prophetic conference days in Albury. Despite holding similar
views concerning the rapture, there was no love lost for the Irvingites and their charismatic excesses.
The people called Irvingites have been plainly convicted elsewhere of so much false doctrine,
false practice, and false prophecy, and that by so many of the Church of God as to make it, when known, a
question only of preserving God’s children against the deceits and crafts of Satan.76
In particular, Darby was scathing of their speculative prophecies concerning the Antichrist and the
lost tribes of Israel, allegedly given by the Holy Spirit.
...that spirit pronounced young Napoleon to be the man of sin; It stated an American Indian Chief, then in
London, would be converted there, and receive the work and return to America, and lead back his
countrymen, who were the ten tribes, to Palestine; but he went back unconverted.77
Strong differences also repeatedly emerged within the Brethren movement, particularly between
Darby and Newton, as to the implications of his new doctrines concerning the rapture and the relationship
of the church to Israel. If the church had already been removed before the Antichrist could persecute them,
who then would be the remnant persecuted under his rule? For Darby, a faithful Jewish remnant would
reign on earth after the rapture and remain faithful to the Law under persecution, seeing the literal
fulfilment of Old Testament prophecies still to be realised. The church however, Darby insisted, would play
no part in this earthly reign. ‘This remnant has neither the church’s heavenly blessings nor the church’s
hopes.’78
Newton and others saw Darby’s elevation of Israel above the church as ‘full-blown heresy’.79 They
understood the church in Scripture to be made up of both Jews and Gentiles who have been made one in
Christ. Darby’s scheme, followed logically, implied two distinct and separate ways to salvation. For
Newton,
...the church included all the faithful from Abraham down. he considered Mr Darby’s dispensational
teaching as the height of speculative nonsense.’ 80
If the church were removed and a Jewish remnant were the fruit of God’s redemptive work apart
from Christ then it must be the result of ‘another’ gospel condemned by the Apostle Paul in Galatians. C.
H. Spurgeon was one of Darby’s most vociferous critics. Of Darby’s Translation of the Holy Scripture,
Spurgeon wrote,
We don’t even mention the other renderings in his new Bible, just as serious and erroneous as the
above; much less notice the transposition of tenses and prepositions, or the awkward English diction
throughout. Suffice it to say, that some renderings are good, and some of the notes are good; but taken as a
whole, with a great display of learning, the ignorance of the results of modern criticism is almost
incredible. And the fatal upsetting of vital doctrines condemns the work as more calculated to promote
scepticism than true religion-the most sacred subjects being handled with irreverent familiarity. 81
It is not clear whether Darby’s translation influenced his doctrine or vice versa. However, like his
fellow millennialist, Charles Russell, who also translated the scriptures and formed his own sect, the
Jehovah witnesses, it is true to say that there is a consistency between Darby’s translation and teaching.
Newton and others within the Brethren sought to devise alternative, less problematic
interpretations of the future to Darby’s system which, even to those favourably disposed to the Brethren,
like Coad, admitted was built on a ‘completely new structure of Biblical interpretation.’82
These included what came to be known as ‘the partial rapture.’ Newton expounded through the
journal, The Christian Witness, the belief that a remnant both of faithful Jews as well as Gentiles would
survive the Tribulation, while others would be raptured before hand. In 1836, for example, he contradicted
Darby’s scheme arguing, ‘Accordingly, the resurrection glory of the saints is as distinctly connected with
Israel and Jerusalem, as with the earth.’83
Newton also argued that the New Testament writers spiritualised the promises in the Old
Testament to the inheritance of a literal land.
It is thus that the descriptions which in the Old Testament are confined to the earthly city, are used
by the Apostles to express the glories of Jerusalem which is above; for these are the expansion and
heavenly antitype of the typical (though real) glories of Jerusalem below. They both belong to the same
system - they are different courts of the same glorious temple visibly united yet distinct.84
Newton postulated a millennial reign whereby the dispensations were not consecutive and in
which Israel would be restored under the same covenant of faith as the church, not one in which, as Darby
claimed, national Israel would be restored and the church excluded. Newton did not see the means of
blessing as parallel and distinct but converging, both on the basis of grace through faith, and a foretaste of
heaven.85
In 1838 Newton sought a reconciliation between Darby’s dispensationalism and more orthodox
Reformed theology. In a paper called ‘The Dispensations’ he argued that in Abraham,
In order to preserve blessing in the earth, we for the first time find ostensibly and manifestly
introduced that method of elective grace, which alone secures the perpetuity of blessing, because it is ‘not
of him that willeth nor of him that runneth, but of God that sheweth mercy.’ And hence the call of
Abraham... Here was sovereign grace calling, and sovereign grace giving and multiplying, and this is the
character of all the branches of the covenant to Abraham. And therefore nothing that could arise from man,
no subsequent arrangement even of God Himself could possibly annul it, so as to make the promise of none
effect. This covenant therefore must be everlasting, and all that ever will be effectually blessed either in
earth or in heaven, hand upon it as a covenant of promise. Upon this covenant the natural seed of Abraham,
Israel according to the flesh is secretly sustained now...
...But not only the earthly Jerusalem and the land, the Heavenly Jerusalem likewise does equally
rest upon the covenant of promise to Abraham; for the promise was not made simply to Abraham, but
equally to his seed, i.e. Christ (Galatians iii). ‘And therefore if ye be Christ’s then are ye Abraham’s seed
and heirs according to promise.’86
Like Darby, Newton believed that the church would be raptured, and that the Jews would be
restored, but instead, he brought together Darby’s views of the heavenly church and earthly Israel arguing
this would all occur after the tribulation and return of Christ, not before, and that the remnant of Jews in
Jerusalem would be brought to faith in Messiah and so too be blessed.
The dispensation, therefore, which commenced with Abraham, is necessarily an eternal one, for
(though many earthly and temporary blessings yet to be accomplished were included in it), it had respect to
a heavenly and eternal city-Jerusalem which is above... the manifestation of Sarah blessing is altogether
future and will not be shown forth in its power until the whole family both in earth and heaven, Jerusalem
above and Jerusalem below, are alike manifestly brought under its bond of blessing.87
Restored Israel in Jerusalem, will in many respects resemble the Church now. Not indeed, in
suffering, for that is a privilege possessed by the Church of the first-born distinctly. But as it is now said of
the Church, that they are a chosen generation, a royal Priesthood; so it is written of Israel in that day, that
they shall be a kingdom of priests and a holy nation.88
It seems inexplicable that Darby should have ignored these attempts by other Brethren leaders like
Newton to accommodate themselves to his own idiosyncratic doctrinal position, nor recognise that their
views fitted the Scriptures more convincingly than his own speculations.
Only the supposition of a mental block can explain Darby’s total failure to acknowledge that what
was proposed was a strengthening, not a weakening, of his own system. Not only did it bring his teaching
back into accord with the basic Reformed orthodoxies, without denying anything essential in it, but it also
cured the dangerous Docetic tendencies that were latent in Darby’s own vivid distinction between the
exclusively earthly hopes of Israel and the exclusively heavenly hopes of the Church. It is significant that a
tendency to Doceticism has always been a serious flaw in Darbyite thinking.89
Friction between Darby and Newton came to a head in 1843 when Newton published his Thoughts
on the Apocalypse, and Darby felt impelled to attack it.
What Mr Newton teaches subverts the truth of Christ. If he says it does not, it only proves that he
does not know the truth which it clearly does subvert.90
Of Newton’s attempt to show that Jew and Gentile must come to faith by the same means and
enjoy the same blessings, Darby replied in a letter dated 14th November 1844,
And it is precisely on this point... that I feel that Plymouth has lost, or for the most part never has
attained, the idea which seems to me essential to the Church - that is, which distinguishes it in its
privileges. I knew that the system, which prevails there placed the Church on the same ground as Israel in
the millennium, and it was one of the things which convinced me that the notion of the Church was entirely
wanting... But my answer to your question, Has the church any spiritual things which it has not received
through Israel? is -ALL that is properly essential to it as the Church. I admit the truth of what is stated at
Plymouth. The evil is this, that all the higher part of the truth is left out, and everything which expresses it
reduced to this level... But union with a Saviour hid in God... is of the essence of the Church, and I cannot
see that this forms a part of Israel’s privileges in the millennium... In a word, all that is distinctive to the
Church is lost in this system, for that which is distinctive to it is not the subject of promise...91
Darby’s insistence on two dispensations, one for the church and another for Israel is the basis on
which much non-evangelistic but triumphalist Christian Zionism views Israel. It is, as shall be shown later,
the stance taken by the International Christian Embassy, Jerusalem, the Messianic Testimony, and in large
measure, Christian Friends of Israel who see their role primarily in terms of supporting and defending
Israel. Coad summarises the split between Darby and Newton.
Newton, to Darby, was depriving the Church of its glories in Christ. The simple thought that
Newton’s system did nothing of the kind, but that it rather added the glories of the redeemed Israel to the
glories of the redeemed Church, seems never to have entered Darby’s mind.92
Darby’s response to opposition was simple. He would charge his critics with sectarianism and
excommunicate them. Darby led the ‘Exclusive’ Brethren and Newton the ‘Open’ Brethren. George Muller
and others tried to remain neutral, refusing, as Darby insisted, on excommunicating those who remained in
fellowship with Newton. Those who suffered his wrath in this way included Groves, Muller, Harris and
Newton, and by 1865 without them, and those like Bellett and Craik who had died, his hold over the
Exclusive Brethren gradually waned.93 Darby’s Exclusive Brethren underwent further schism splitting into
three parties by 1881, known after the names of their leaders as the Darbyites, Kellyites and Cluffites.94
Darby was hardly less sympathetic with those who failed to understand his arguments.
That he could be ungracious and scathing in his criticism is evident in the incident where, when
the great evangelist Dwight L. Moody failed to grasp a point, Darby turned to a bystander and remarked, ‘I
am here to supply exposition not brains.’95
Darby’s supporters, when forced to take sides, inevitably saw things differently,
He faced heresy in the very society originally formed by himself... and in spite of the obloquy, scorn, and
contempt of the brethren once most dear to him, he continued, even as he had begun, to esteem the
reproach of Christ greater riches than the treasures of Egypt. The world may pour contempt on such a man;
sectarians may dip their pens in wormwood and gall for his destruction; and the eulogies of hypocrites and
liars may denounce him as a fiend incarnate; but, in our very heart of hearts, we honour and reverence him
as a true soldier of the Cross.96
6. Darby’s Influence on the Rise of Modern Dispensationalism

Darby and his supporters clearly believed the ‘secret rapture’ would occur in their own life time
and certainly before the end of the 19th Century. Looking back, Blair Neatby, writing his history of the
Brethren in 1901 reflects,
If anyone had told the first Brethren that three quarters of a century might elapse and the Church
be on earth, the answer would probably have been a smile, partly of pity, partly of disapproval, wholly of
incredulity. Yet so it has proved. It is impossible not to respect hopes so congenial to an ardent devotion;
yet it is clear now that Brethrenism took shape under the influence of a delusion, and that delusion was a
decisive element in all of its distinctive features.97
But the rapture did not occur. Whereas the leaders of Irving’s Catholic Apostolic church refused to
appoint successors, convinced that the Lord would return to Albury before the last one died, so that today
the church there remains empty, Darby’s dispensationalist ideas permeated beyond his narrow Brethrenism
to a new generation of evangelicals in the 20th Century.
Professor Francis W. Newman was a contemporary of Darby and offers this assessment of his
impact on those who came under his influence.
For the first time I perceived that so vehement a champion of the sufficiency of the Scriptures, so
staunch an opposer of creed and churches, was wedded to an extra-scriptural creed of his own, by which he
tested the spiritual state of his brethren. 98
...this gentleman has every where (sic) displayed a wonderful power of bending other minds to his own, and
even stamping upon them the tones of his voice and all sorts of slavish imitation. Over the general results
of his action I have long deeply mourned, as blunting his natural tenderness and sacrificing his wisdom to
the Letter, dwarfing men’s understandings, contracting their hearts, crushing their moral sensibilities, and
setting those at variance who ought to love, yet oh! how specious it was in the beginning! he only wanted
men ‘to submit their understanding to God,’ that is to the Bible, that is to his interpretation.99
From 1862 onwards, as his influence over Brethrenism in Britain waned, Darby focused his
ministry more and more on North America, making seven journeys in the next twenty years. Sandeen has
estimated that Darby spent 40% of his time in the United States.100 During that time he had a considerable
and increasing influence on such evangelical leaders as James H. Brookes, Dwight L. Moody, William
Blackstone and C. I. Scofield, as well as the emerging evangelical Bible Schools and Prophecy
Conferences which,
‘...set the tone for the evangelical and fundamentalist movements in North America between 1875 and
1920.’101
Krauss claims that by 1901, following a good deal of controversy at these prophetic conferences,
...the dispensationalists had won the day so completely that for the next fifty years friend and foe alike
largely identified dispensationalism with premillennialism.102
Bass, in his definitive critique of Dispensationalism concludes,
The line of continuity from Darby to the present can be traced unbroken from the works of his
contemporaries, C. H. Mackintosh, William Trotter, William Kelly, and F. W. Grant, through the
intermediary works of W. E. Blackstone, James Hall Brooks, A. J. Frost, G. Campbell Morgan, Harry
Ironside, A. C. Gaebelein, C. I. Scofield, and his Scofield Bible, to the contemporary adherents of his
views... Suffice it to say that he stamped his movement with his own personality. Much of its spiritual
atmosphere undoubtedly belongs to his influence; and certainly its interpretative principles, its divisive
compartmentalization of the redemptive plan of God, its literalness as to prophetic interpretation, and its
separatist spirit may be traced to this personality. Perhaps it is too broad a summary to say that Darby’s
personality influenced directly the spirit of contemporary dispensationalism, but certainly the pattern which
he set into motion is reflected in it. 103
Similarly, George Marsden, in his history of the rise of fundamentalism between 1870 and 1930, traces the
considerable influence of Darby’s dispensationalism on the American evangelical world of Moody and
Scofield.
This new form of premillennial teaching, imported from England, first spread in America through
prophecy conferences where the Bible was studied intently. Summer conferences, a newly popular form of
vacation in the age of the trains, were particularly effective. Most importantly, Dwight L. Moody had
sympathies with the broad outlines of dispensationalism and had as his closest lieutenants dispensationalist
leaders such as Reuben A. Torrey (1856-1928), James M. Gray (1851-1925), C. I. Scofield (1843-1921),
William J. Erdman (1833-1923), A.C. Dixon (1854-1925), and A. J. Gordon (1836-1895). These men were
activist evangelists who promoted a host of Bible conferences and other missionary and evangelistic
efforts. They also gave the dispensationalist movement institutional permanence by assuming leadership of
the new Bible institutes such as the Moody Bible Institute (1886), the Bible Institute of Los Angeles
(1907), and the Philadelphia College of the Bible (1914). The network of related institutes that soon sprang
up became the nucleus for much of the important fundamentalist movement of the twentieth century.
Dispensationalist leaders, in fact, actively organised this antimodernist effort. Notably, they oversaw the
publication between 1910-1915 of the widely distributed twelve-volume paperback series, The
Fundamentals.104
It is not inaccurate therefore to conclude, Darby’s dispensational views, like those of Edward
Irving, would probably have remained the exotic preserve of the dwindling and divided Brethren sects were
it not for the energetic efforts of significant individuals like William Blackstone, D. L. Moody and above
all, C. I. Scofield who introduced them to a wider audience in America and the English speaking world
through his Scofield Reference Bible.
revised 31 August 1998
1
Donald E. Wagner, Anxious for Armageddon (Waterloo, Ontario, Herald Press, 1995), pp. 81, 88. This is
disputed by Charles Ryrie who attempts to place the origin of Dispensationalism, unconvincingly, some
150 years earlier allegedly finding evidence in the writings of Pierre Poiret (1646-1719) and John Edwards
(1639-1716) as well as Isaac Watts (1674-1748) in Dispensationalism (Chicago, Moody Press, 1995), pp.
65-71.
2
J. N. Darby, as cited by W. Blair Neatby, A History of the Plymouth Brethren (London, Hodder and
Stoughton, 1901), p. 16.
3
W. G. Turner, John Nelson Darby (London, Chapter Two, 1901, 1986), p. 17.
4
J. N. Darby, ‘Reflections on the Ruined Condition of the Church’ The Collected Writings of John Nelson
Darby, Eccl. I, Vol. I. William Kelly, ed. (Kingston on Thames, Stow Hill Bible and Trust Depot, 1962), p.
201.
5
J. N. Darby, ‘On the Formation of Churches, Further developments’ The Collected Writings, Eccl. I, Vol.
1. William Kelly, ed. (Kingston on Thames, Stow Hill Bible and Trust Depot, 1962), p. 303. See also Eccl.
III, Vol. XIV., ‘What the Christian has amid the Ruin of the Church’
6
J. N. Darby, ‘What is the Unity of the Church?’ Collected Writings., Eccl. IV, Vol. XX. p.456.
7
Iain Murray, The Puritan Hope (Edinburgh, Banner of Truth, 1971), pp. 105-185.
8
J. N. Darby, ‘Progress of Evil on the Earth’ Collected Writings., Prophetic, Vol. 1, pp. 471, 483.
9
A. H. Newman, A Manual of Church History (Philadelphia, American Baptist Publications Society, 1902)
10
‘Considerations on the Nature and Unity of the Church of Christ’ later called ‘the Brethren’s first
pamphlet.’ by Neatby, in, A History., p. 18.
11
Clarence Bass, Backgrounds to Dispensationalism (Grand Rapids, Eerdmans, 1986), p. 146.
12
Roy Coad, A History of the Brethren Movement (Exeter, Paternoster, 1968), p. 109.
13
Coad, History., p. 111.
14
J. N. Darby, ‘Remarks on a tract circulated by the Irvingites,’ Collected Writings., Doctrinal. IV, Vol. 15,
p. 34.
15
Turner, Darby., p. 22.
16
17
Darby, Collected Writings., Vol. 11, p. 363.
18
19
C. H. Spurgeon, Commenting and Commentaries (London, Banner of Truth Trust, 1876), p. 31.
20
Coad, History., pp. 139-154.
21
22
Joseph M. Canfield, The Incredible Scofield and his Book (Vallecito, California, Ross House Books,
1988), pp. 122 ff.
23
Wagner, Anxious., p. 89.
24
Ryrie attempts, unconvincingly, to show that the idea of dispensations were latent in the writings of the
French mystic Pierre Poiret (1646-1719); an amillennial Calvinist John Edwards (1639-1716) and Isaac
Watts (1674-1748). See Ryrie, Dispensationalism (Chicago, Moody Press, 1995), pp. 65-71.
25
Edward Irving, The Last Days A Discourse on the Evil Character of These Our Times, Proving Them to
be The ‘Perilous Times’ and the ‘Last Days’ (London, James Nisbit, 1850), p. 10.
26
Hugh M’Neile, The Prophecies Relative to the Jewish Nation (London, Christian Book Society, 1878), p.
67. (for references to dispensations see pp. 50, 53, 64, 117, 120, 128).
27
M’Neile, Prophecies., p. 64.
28
Faber, George Stanley, ‘On the peculiar genius of the three dispensations, Patriarchal, Levitical, and
Christian’, A Treatise on the Genius and Object of the Patriarchal, the Levitical and the Christian
Dispensations (London, C & J. Rivington. 1823), p. 2.
29
Harry A. Ironside, The Mysteries of God (New York, Loizeaux Brothers, 1908), pp. 50-51. Cited in
Daniel P. Fuller, Gospel and Law (Grand Rapids, Michigan, Eerdmans, 1980), p. 13.
30
Ryrie, Dispensationalism., p. 67.
31
For example, Edward Arthur Litton, The Mosaic Dispensation Considered as Introductory to
Christianity. Eight Sermons given at the Bampton Lecture 1856 (London, Hatchard, 1856)
32
J. N. Darby, ‘The Apostasy of the Successive Dispensations.’ The Collected Writings of J. N. Darby,
Vol. 2, Ecclesiastical No. 1. William Kelly, ed. (Kingston on Thames, Stow Hill Bible and Trust Depot,
1962). pp. 124-130 (emphasis added).
33
Ryrie, Dispensationalism, pp. 68.
34
Darby, Apostasy., pp. 124-130.
35
Ryrie, Dispensationalism, pp. 68, 71.
36
Scofield., Scofield., p. 5.
37
B. W. Newton, The Christian Witness (Plymouth, The Christian Witness and Tract Co., 1838), p. 302.
38
Ryrie, Dispensationalism, p. 69.
39
J. N. Darby, Letters of John Nelson Darby, Vol. 1. (London, Stow Hill Bible and Trust Depot, n.d.), pp.
25-26.
40
J. N. Darby, ‘The Covenants.’ Collected Writings., Doctrine I. Vol. III. William Kelly, ed. (Kingston on
Thames, Stow Hill Bible and Trust Depot, 1962). p. 68.
41
J. N. Darby, ‘Reflections Upon the Prophetic Inquiry, and the Views Advanced in It’, Collected
Writings., Prophetic I, Vol. II. pp. 6-7.
42
J. N. Darby, ‘Evidence from Scripture for the passing away of the present dispensations’ Collected
Writings., Prophetic I, Vol. II. p. 108.
43
J. N. Darby, Letters of John Nelson Darby., Vol. 1. (London, Stow Hill Bible and Trust Depot, n.d.), pp.
343-345.
44
45
James Barr, Escaping from Fundamentalism (London, SCM, 1984), p. 6.
46
Arnold Dallimore, The Life of Edward Irving, Fore-runner of the Charismatic Movement (Edinburgh,
Banner of Truth, 1983), p. 62.
47
Bass, Backgrounds., pp. 26-27.
48
J. N. Darby, ‘The Dispensation of the Fulness of Times’, Collected Writings., Critical. Vol. I, p. 236.
49
J. N. Darby, ‘Reply to the Remarks... ‘Our Separating Brethren,’ Collected Writings., Eccl. III. Vol. XIV,
p. 222.
50
J. N. Darby, ‘A Glance at Various Ecclesiastical Principles’, Collected Writings., Eccl. II, Vol. IV, p. 10.
51
J. N. Darby, ‘A Glance at Various Ecclesiastical Principles’, Collected Writings., Eccl. II, Vol. IV, p. 10-
11.
52
J. N. Darby, ‘The Apostasy of Successive Dispensations.’ Collected Writings., Eccl. I Vol. I, p. 197.
53
J. N. Darby, ‘The Character of Office in The Present Dispensation’ Collected Writings., Eccl. I, Vol. I, p.
94.
54
The Christian Witness, April 1838, p. 164.
55
J. N. Darby, ‘The Hopes of the Church of God in Connection with the Destiny of the Jews and the
Nations as Revealed in Prophecy,’ The Collected Writings, Prophetic I, Vol. II, p. 363.
56
J. N. Darby, ‘The Hopes of the Church of God in Connection with the Destiny of the Jews and the
Nations as Revealed in Prophecy,’ The Collected Writings, Prophetic I, Vol. II, p. 376.
57
J. N. Darby, ‘The Hopes.,’ The Collected Writings, Prophetic I, Vol. II, pp. 372-373.
58
J. N. Darby, ‘The Hopes.,’ The Collected Writings, Prophetic I, Vol. II, p. 378.
59
60
See definition ‘...the calling out of the Church takes place, extending as a parenthesis, from the Day of
Pentecost to the rapture of the saints.’ p. 217, A New and Concise Bible Dictionary, ed. William Kelly
(London, G. Morrish) - a standard Brethren work.
61
62
63
Hal Lindsey, The Final Battle (Palos Verdes, Western Front, 1995), pp. 250-252.
64
Timothy J. Dailey, The Gathering Storm (New York, Chosen Books, 1992), p. 245
65
Bass, Backgrounds., p. 27.
66
H. C. Leupold, Exposition of Genesis (Grand Rapids, Michigan, Baker Book House, 1953), p. 490.
67
J. N. Darby, ‘The Rapture of the Saints and the Character of the Jewish Remnant,’ Collected Writings,
Prophetic. I, Vol. II, pp. 153-155.
68
J. N. Darby, Synopsis of the Books of the Bible, Vol. V. (London, G. Morrish, n.d.), p. 91.
69
70
J. N. Darby, ‘The Rapture of the Saints,’ Collected Writings, Prophetic. Vol. IV, William Kelly, ed.
(Kingston on Thames, Stow Hill Bible and Trust Depot, 1962). p. 118.
71
J. N. Darby, ‘The Rapture of the Saints and the Character of the Jewish Remnant,,’ Collected Writings,
Prophetic. IV, Vol. II, p. 149.
72
73
J. N. Darby, Collected Writings, Prophetic. IV, Vol. II, p. 118.
74
W. Blair Neatby, A History of the Plymouth Brethren (London, Hodder & Stoughton, 1901), p. 81.
75
Wagner, Anxious., p. 90.
76
J. N. Darby, ‘Remarks on a tract circulated by the Irvingites,’ Collected Writings, Doctrinal. IV, Vol. 15,
p. 2.
77
J. N. Darby, ‘Remarks.,’ p. 21.
78
79
80
H.A. Ironside, A Historical Sketch of the Brethren Movement (New Jersey, Loizeaux Brothers, 1985), p.
32. The same quote is attributed to Samuel P. Tregelles in Charles E. Brown, The Reign of Christ
(Anderson, Ind., Gospel Trumpet Co., 1950), p. 54.
81
C. H. Spurgeon, ‘Darbyism and Its New Bible,’ The Sword and the Trowel (London, W. Macintosh,
1874) p. 18.
82
83
‘Chiefly on subjects connected with the Present Church.’ The Christian Witness, Vol. III, (London,
Simpkin, Marshall & Co., 1836), p. 45
84
The Christian Witness, Vol. III, (London, Simpkin, Marshall & Co., 1836), p. 53
85
86
The Christian Witness, Vol. V, (Plymouth, The Christian Witness & Tract Depot, 1838), pp. 290-291.
87
The Christian Witness, Vol. V, p. 292.
88
The Christian Witness, Vol. V, p. 306.
89
Coad, History., p. 135
90
J. N. Darby, Collected Writings., Doctrine IV, Vol. XV, p. 34.
91
Letters of John Nelson Darby. Vol. III, (Kingston on Thames, Stow Hill Bible and Trust Depot, n.d.), pp.
240-2.
92
93
94
Albert Henry Newman, Manual of Church History Volume 2, Modern Church History 1517-1902
(Philadelphia: American Baptist Society, 1904), p. 713.
95
Gerstner, Wrongly., p. 27, quoting Turner, Darby., p. 21.
96
97
W. Blair Neatby, A History of the Plymouth Brethren (London, Hodder & Stoughton, 1901), p. 3.
98
Francis W. Newman, Phases of Faith, or, Passages from the History of my Creed (London, John
Chapman, 1850), p. 29.
99
Newman, Phases., p. 33.
100
Ernest R. Sandeen, ‘Towards a Historical Interpretation of the Origins of Fundamentalism,’ Church
History 36 (1967), p. 70, quoted in Gerstner, Wrongly., p. 38.
101
Wagner, Anxious. p. 89.
102
C. Norman Kraus, Dispensationalism in America (Richmond, John Knox Press, 1958), p. 104.
103
Bass, Backgrounds., pp. 17, 63.
104
George M. Marsden. Understanding Fundamentalism and Evangelicalism (Grand Rapids, Michigan,
Eerdmans), 1991. p. 40.
11. The Truth About The Rapture

Luke 17:33 Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall
preserve it.
Luke 17:34 I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other
shall be left.
Luke 17:35 Two women shall be grinding together; the one shall be taken, and the other left.
Luke 17:36 Two men shall be in the field; the one shall be taken, and the other left.
Luke 17:37 And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the
body is, thither will the eagles be gathered together.
The above passage is frequently quoted to support a “secret” rapture, that neither the saved or the lost will
be aware of what is happening at the time. Supposedly, millions of Christians will be “taken” and simply
disappear mysteriously, leaving the world wondering where they went. Just what does this passage really
intend to teach? Well, first let’s look at a parallel passage in Matthew:
Matthew 24:27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the
coming of the Son of man be.
Matthew 24:28 For wheresoever the carcase is, there will the eagles be gathered together.
...
Matthew 24:37 But as the days of Noe were, so shall also the coming of the Son of man be.
Matthew 24:38 For as in the days that were before the flood they were eating and drinking, marrying and
giving in marriage, until the day that Noe entered into the ark,
Matthew 24:39 And knew not until the flood came, and took them all away; so shall also the coming of the
Son of man be.
Matthew 24:40 Then shall two be in the field; the one shall be taken, and the other left.
Matthew 24:41 Two women shall be grinding at the mill; the one shall be taken, and the other left.
Matthew 24:42 Watch therefore: for ye know not what hour your Lord doth come.
Note that in verse 39, the wicked who perished in the flood are described as being taken away. The
wicked are taken first, not the righteous. Next, it tells us that it shall be exactly the same at the second
coming of the Lord. Clearly in in days of Noah, those taken first perished, and so it will be again at the
second coming. Now notice that in Luke 17, verse 37, a question is asked: “Where, Lord? And he said unto
them, Wheresoever the body is, thither will the eagles be gathered together”. This answer given by Jesus
refers to the vultures gathering over the bodies of the wicked, those taken first, which are all slain at the
second coming. (See also Revelation 19:20-21) So Jesus was not teaching a silent or secret rapture of the
righteous away from the world. He was making it clear, that at His second coming, all the wicked will be
taken and slain first, before the righteous are taken to heaven. This destruction of the wicked is completely
ignored by those teaching the secret rapture.
The Second Coming Described
The following verses all show that with respect to the second coming, Jesus will indeed come quickly-
Revelation 3:11 Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.
Revelation 22:7 Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this
book.
Revelation 22:12 And, behold, I come quickly; and my reward is with me, to give every man according as
his work shall be.
Revelation 22:20 He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord
Jesus.
Matthew 24:27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the
coming of the Son of man be.
And the following verses refer to the second coming of Jesus as being like a thief for the wicked-
Revelation 3:3 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.
Revelation 16:15 Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he
walk naked, and they see his shame.
1 Thessalonians 5:4 But ye, brethren, are not in darkness, that that day should overtake you as a thief.
It should be quite clear that all the above verses are indeed referring to the second coming of Jesus. He will
come quickly, like lightning, as a thief upon the unsuspecting wicked of the world. But is it a secret, silent
event?
2 Peter 3:10 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 3:11 Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in
all holy conversation and godliness,
2 Peter 3:12 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire
shall be dissolved, and the elements shall melt with fervent heat?
1 Thessalonians 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:
It will be the noisiest, most climactic event in history, not a silent, mysterious secret.
The Parable of the Tares of the Field.
Now, in the book of Matthew, Jesus tells a parable about the end of the world, which is intended to explain
some end time events of the second coming:
Matthew 13:24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a
man which sowed good seed in his field:
Matthew 13:25 But while men slept, his enemy came and sowed tares among the wheat, and went his way.
Matthew 13:26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also.
Matthew 13:27 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?
Matthew 13:28 He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then
that we go and gather them up?
Matthew 13:29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.
Matthew 13:30 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.
Jesus then explains the parable in detail to His disciples:
Matthew 13:36 Then Jesus sent the multitude away, and went into the house: and his disciples came unto
him, saying, Declare unto us the parable of the tares of the field.
Matthew 13:37 He answered and said unto them, He that soweth the good seed is the Son of man;
Matthew 13:38 The field is the world; the good seed are the children of the kingdom; but the tares are the
children of the wicked one;
Matthew 13:39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers
are the angels.
Matthew 13:40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this
world.
Matthew 13:41 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;
Matthew 13:42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.
Matthew 13:43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath
ears to hear, let him hear.
Note the timing of events Jesus describes, and how it compares with those taken first in Matthew 24:39-42.
At the end of the world, when the time for the harvest of humanity has come, it is not the righteous who are
gathered first, it is the wicked! The wicked are taken and dealt with first, while the people of God are still
among them. Advocates of the popular pre-tribulation rapture propose that all righteous Christians will first
be taken up by Jesus secretly, in an instant, leaving behind a totally non-Christian world in startled
ignorance of why a significant portion of the population has simply disappeared off the face of the earth.
The secret rapture theory is the reverse sequence of the parable as told by Jesus, and so can be dismissed on
this point alone! Jesus in the book of Matthew again confirms that the wicked will be taken out from among
the righteous:
Matthew 13:49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked
from among the just,
Matthew 13:50 And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.
The Lesson of Noah and the flood, and Lot and Sodom
The 17th chapter of Luke, which we began this study with, again makes it plain that the wicked will all
perish at the return of Christ:
Luke 17:26 And as it was in the days of Noe, so shall it be also in the days of the Son of man.
Luke 17:27 They did eat, they drank, they married wives, they were given in marriage, until the day that
Noe entered into the ark, and the flood came, and destroyed them all.
Luke 17:28 Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they
planted, they builded;
Luke 17:29 But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and
destroyed them all.
Luke 17:30 Even thus shall it be in the day when the Son of man is revealed.
The lesson is clear. Sudden destruction comes upon the wicked at the second coming. They will all perish.
The Seven Last Plagues.
Now let me point out an interesting fact. Revelation 16 relates the last seven plagues being poured out on
the unrepentant wicked of the earth. Through verse 12 the first six of the plagues are poured out, and THEN
in verse 15-
Revelation 16:15 Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he
walk naked, and they see his shame.
Clearly Jesus HAS NOT COME YET AT THE TIME OF THE SIXTH PLAGUE! Note that the seventh
plague then falls in verse 17-
Revelation 16:16 And he gathered them together into a place called in the Hebrew tongue Armageddon.
Revelation 16:17 And the seventh angel poured out his vial into the air; and there came a great voice out of
the temple of heaven, from the throne, saying, It is done.
Jesus at the time of the seventh plague is announcing that time for earth has come to an end, and the second
coming follows immediately. So Jesus does not come back to earth until after all seven plagues have been
poured out on the wicked. The faithful church was NOT removed at any point prior to these plagues, they
have endured them without fear of being affected by them:
Psalm 91:5 Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day;
Psalm 91:6 Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday.
Psalm 91:7 A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh
thee.
Psalm 91:8 Only with thine eyes shalt thou behold and see the reward of the wicked.
Psalm 91:9 Because thou hast made the LORD, which is my refuge, even the most High, thy habitation;
Psalm 91:10 There shall no evil befall thee, neither shall any plague come nigh thy dwelling.
Psalm 91:11 For he shall give his angels charge over thee, to keep thee in all thy ways.
So the wicked will suffer the 7 last plagues, while the people of God are still present with them on this
earth.
Does the Second Coming Happen Secretly?
There are two verses where Jesus himself described exactly how he would come back to this earth. These
words were spoken to the high priest of the Jews - Caiaphas:
Matthew 26:64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the
Son of man sitting on the right hand of power, and coming in the clouds of heaven.
Mark 14:62 And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and
coming in the clouds of heaven.
Jesus says that Caiaphas will be alive (resurrected) to see him return in his full glory, in the clouds of
heaven. This is a significant key to his return. It is a direct link to -
Revelation 1:7 Behold, he cometh with clouds; and every eye shall see him, and they also which pierced
him: and all kindreds of the earth shall wail because of him. Even so, Amen.
So as the above study shows:
(1). AFTER THE 7 PLAGUES OF REVELATION 16 FALL ON THE WICKED, AND NOT BEFORE,
JESUS COMES IN THE CLOUDS.
(2). EVERY EYE WILL SEE HIS COMING.
The return of Jesus (in the clouds) will be witnessed by every living person on this earth at the time. In
addition, those who had a part in the crucifixion of Jesus (pierced him) will be resurrected to witness this
glorious event as well, to include Caiaphas.
Jesus coming in the clouds is mentioned in the following texts as well. It is an important discriminator
between the genuine coming of Jesus and the impersonation of Jesus by Satan-
Psalm 97:2 Clouds and darkness are round about him: righteousness and judgment are the habitation of his
throne.
Psalm 104:3 Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who
walketh upon the wings of the wind:
Jer 4:13 Behold, he shall come up as clouds, and his chariots shall be as a whirlwind: his horses are swifter
than eagles. Woe unto us! for we are spoiled.
Dan 7:13 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven,
and came to the Ancient of days, and they brought him near before him.
Matthew 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.
Matthew 24:30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of
the earth mourn, and shall see the Son of man coming in the clouds of heaven with power and great glory.
Matthew 24:31 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.
Mark 13:26 And then shall they see the Son of man coming in the clouds with great power and glory.
Mark 13:27 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.
(3). HE COMES IN HIS FULL POWER AND GLORY, TO THEN REWARD EVERY MAN.
If, as we have established in point (3), every eye will see him coming in all his glory, what is the fate of the
then living wicked who behold him?
Exodus 33:20 And he (God/Jesus) said, Thou canst not see my face: for there shall no man see me, and
live.
Deu 4:24 For the LORD thy God is a consuming fire, even a jealous God.
Deu 5:25 Now therefore why should we die? for this great fire will consume us: if we hear the voice of the
LORD our God any more, then we shall die.
Deu 5:26 For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst
of the fire, as we have, and lived?
Deu 9:3 Understand therefore this day, that the LORD thy God is he which goeth over before thee; as a
consuming fire he shall destroy them, and he shall bring them down before thy face: so shalt thou drive
them out, and destroy them quickly, as the LORD hath said unto thee.
Psalm 50:3 Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be
very tempestuous round about him.
Psalm 110:5 The Lord at thy right hand shall strike through kings in the day of his wrath.
Psalm 110:6 He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound
the heads over many countries.
Isaiah 13:9 Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land
desolate: and he shall destroy the sinners thereof out of it.
Jer 25:33 And the slain of the LORD shall be at that day from one end of the earth even unto the other end
of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground.
Luke 17:28 Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they
planted, they builded;
Luke 17:29 But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and
destroyed them all.
Luke 17:30 Even thus shall it be in the day when the Son of man is revealed.
Heb 12:29 For our God is a consuming fire.
2 Thessalonians 1:7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from
heaven with his mighty angels,
2 Thessalonians 1:8 In flaming fire taking vengeance on them that know not God, and that obey not the
gospel of our Lord Jesus Christ:
2 Thessalonians 1:9 Who shall be punished with everlasting destruction from the presence of the Lord, and
from the glory of his power;
2 Thessalonians 2:8 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:
Luke 17:37 And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the
body is, thither will the eagles be gathered together.
Revelation 19:21 And the remnant were slain with the sword of him that sat upon the horse, which sword
proceeded out of his mouth: and all the fowls were filled with their flesh.
Revelation 20:5 But the rest of the dead lived not again until the thousand years were finished....
The wicked who see Jesus at the second coming will perish, because sinful man cannot look upon the face
of God in His full glory and live. Just as the parable of the wheat and tares declares (Matt 13:24-43), the
wicked will all perish first, before the righteous are gathered.
(4). THE WICKED WILL ALL BE SLAIN AT JESUS’ SECOND COMING BY THE FIRE OF HIS
RIGHTEOUS GLORY, TO BE RESURRECTED AFTER THE 1000 YEARS.
But doesn’t Isaiah 66:19-25 describe a picture of idyllic conditions during the millennial reign of Jesus on
earth? No. It is true this has to be describing conditions here on earth because it states death will still occur
in verse 20. So what is this passage dealing with? It is describing how the Jews would be living today, now
- if they had accepted the Messiah. They would be truly blessed of God, infant mortality would be
unknown, people would die no sooner than the age of 100, etc. The reason that this did not happen is
evident at the cross, the unbelief of Israel.
(5). HE COMES WITH ALL THE ANGELS OF HEAVEN.
But what of Zec 14:4, 5 and Jude 14. They both state that Jesus will come with saints. Doesn’t this prove
the saints are in heaven before the second coming? No, these are references to the third coming of Jesus,
when he does come with all the saints in the New Jerusalem (Revelation 21:2), but that is AFTER the 1000
years, for the great white throne judgment of all the resurrected wicked (Revelation 20:11).
Matthew 24 gives us the timing of the gathering or rapture of the saints - after the tribulation and after the
second coming. Verse 27 says He will come like lightning, the seven last plagues are the tribulation of
verse 29. Verse 30 is the second coming, with the angels of God gathering the righteous in verse 31. Now
notice verse 33-
Matthew 24:33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors.
So clearly Matt 24 is relating events that would be happening shortly prior to the second coming of Jesus
and the gathering of the righteous, so-
(6). ALL THE RIGHTEOUS ARE GATHERED TOGETHER AFTER THE COMING IN THE CLOUDS
OF JESUS (THE SECOND COMING), THAT EVERY EYE WILL SEE - NOT BEFORE.
And in what form will Jesus return, in spirit, or in the flesh?
Acts 1:9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received
him out of their sight.
Acts 1:10 And while they looked steadfastly toward heaven as he went up, behold, two men stood by them
in white apparel;
Acts 1:11 Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which
is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.
(7). HE WAS TAKEN TO HEAVEN IN THE FLESH, HE WILL RETURN IN THE FLESH.
What will He bring with Him when He returns?
his work shall be.
1 Thessalonians 4:15 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 [precede] them which are asleep.
1 Thessalonians 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:
1 Thessalonians 4:17 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.
1 Corinthians 15:51 Behold, I show you a mystery; We shall not all sleep, but we shall all be changed,
1 Corinthians 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.
1 Corinthians 15:53 For this corruptible must put on incorruption, and this mortal must put on immortality.
(8). THE RIGHTEOUS DEAD ARE RAISED FIRST, THEN THE RIGHTEOUS LIVING ARE
TRANSFORMED, THEIR REWARD IS ETERNAL LIFE, RECEIVED AT THE SECOND COMING.
In the Old Testament, the story of Israel’s bondage in Egypt is an example of the what will happen in the
end times.
The Plagues on Egypt
1. Exodus 7:17- Water to blood

2. Exodus 8:2- Frogs
3. Exodus 8:16- Lice
4. Exodus 8:21- Flies
5. Exodus 9:3 - Egyptian cattle died
6. Exodus 9:9- Boils
7. Exodus 9:18- Burning hail
8. Exodus 10:4- Locusts
9. Exodus 10:21- Darkness
10. Exodus 12:12- Judgment to be executed
..... Exodus 12:13- First born of Israel saved by the blood of the lamb.
....................... (the blood of the lamb represents the blood of Jesus)
..... Exodus 12:29- First born of Egypt slain
GOD’S PEOPLE ARE SET FREE FROM EGYPTIAN BONDAGE
Just as the plagues fell on Egypt, the last seven plagues will fall on the wicked before the second coming.
Note that the last plague, immediately prior to the release of God’s people, was the firstborn of Egypt being
slain? This is symbolic of the destruction of the wicked (tares) at the second coming, prior to the gathering
of the righteous (wheat) when God’s people are set free from sin, as described in Matthew 13.
2 Tim 4:1 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;
Revelation 22:11 He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and
he that is righteous, let him be righteous still: and he that is holy, let him be holy still.
his work shall be.
Note that judgment has been decided BEFORE the second coming, Jesus comes with his reward for every
man. The judgment is carried out, the separation of sheep and goats, wheat and tares, happens once at the
second coming. Matthew 25 also supports the second advent rapture. Those who are not ready at the
appointed time will be shut-out. There is no second chance.
(9). JUDGMENT IS EXECUTED AT THE SECOND COMING. THERE WILL BE NO SECOND

CHANCES TO BE SAVED IN THE MILLENNIUM.
Did the plagues of Egypt affect or harm the Jews?
Exodus 9:6 And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle
of the children of Israel died not one.
Exodus 9:26 Only in the land of Goshen, where the children of Israel were, was there no hail.
So how are the plagues on Egypt significant? How do they relate to the second coming?
1 Corinthians 10:11 Now all these things happened unto them (the Jews) for examples: and they are written
for our admonition, upon whom the ends of the world are come.
They are an example for us to use to understand exactly what will happen in the end times. Again see
Psalms 91:5-11. The plagues on Egypt demonstrate that God’s people will live through the period of the
last 7 plagues and be unaffected by them, by the power of God’s protection.
(10). YOU CAN ONLY BE SAVED BY YOUR FAITH IN THE BLOOD OF JESUS TO COVER YOUR
SINS, AND BY THIS FAITH YOU WILL ENDURE HIS PLAGUES UNTOUCHED.
Are there any other types of this kind, where God’s people are protected untouched? Yes-
The flood of Noah - Genesis 7

The fiery furnace of Babylon - Dan 3
The lion’s den of Babylon - Dan 6
Jesus Himself established this principle beyond question, note His words:
John 17:15 I pray not that thou shouldest take them out of the world, but that thou shouldest keep them
from the evil.
The righteous of the end times need not be removed from this earth to be kept safe from the plagues that
Jesus Himself pours out. The testimony of Jesus makes that clear.
But isn’t Revelation 4:1, when John is called up into heaven, a type of the rapture, proving the rest of
Revelation does not apply to the church? No. As Revelation 4:2 explains, John was in the spirit. He was
seeing visions of the future but he did not actually enter heaven. This was the second time that John was in
the spirit, the first is Revelation 1:10. He was also in the spirit in Revelation 17:3 and Revelation 21:10. To
point to Revelation 4:1 and claim it is the rapture, as some prominent pre-trib people do, can not be
supported. As Revelation 16:15 shows, Jesus has still not yet come between the sixth and seventh plagues
(vials/bowls). The church is still on earth living through the plagues.
But what of Sodom and Gomorrah (Genesis 19)?

How does this apply? Doesn’t this contradict the second advent rapture principle being established
here? Didn’t Lot have to leave the city to be saved? Wouldn’t he have suffered the fate of the wicked if he
had stayed? Yes, he would have. Aha! Pre-tribulation rapture proved!!! No, not exactly. What are Sodom
and Gomorrah types (examples) of in the end times? At what point MUST you be removed (from
something) so as to not feel the wrath of God in the end times? Does the Bible tell us?
Revelation 18:2 And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and
is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful
bird.
Revelation 18:3 For all nations have drunk of the wine of the wrath of her fornication, and the kings of the
earth have committed fornication with her, and the merchants of the earth are waxed rich through the
abundance of her delicacies.
Revelation 18:4 And I heard another voice from heaven, saying, Come out of her, my people, that ye be not
partakers of her sins, and that ye receive not of her plagues.
Sodom and Gomorrah are a type of spiritual Babylon (apostate religion) in the end times.
2 Peter 2:6 And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow,
making them an ensample unto those that after should live ungodly;
There is another type of spiritual Babylon in the Old Testament in Joshua 6:20,21 after the seven trumpets
have been blown seven times and the walls of Jericho fell. The inhabitants of Jericho were all slain with the
exception of Rahab the harlot and her family, in a story remarkably similar to the Passover. The seven
trumpets are types of the trumpets of Revelation. Jericho represents Babylon in Revelation 18 and Rahab
and her family represent those called out of harlot Babylon, before it and everyone in it, is utterly
destroyed, yet Rahab did not need to physically leave Jericho in order to be saved.
(11). IF TODAY YOU ARE IN SPIRITUAL BABYLON YOU MUST LEAVE IT OR YOU WILL
RECEIVE THE PLAGUES OF GOD IN THE END TIMES.
Now look at the last 7 plagues -
THE SEVEN FINAL PLAGUES

(number = Egyptian counterpart)
--------------------------------------------------------------------------------
1. Revelation 16:2- Terrible sores (6)

2. Revelation 16:3- The sea to blood (1)
3. Revelation 16:4- The fresh water to blood (1)
4. Revelation 16:8- Scorched by the sun
5. Revelation 16:10- Darkness on spiritual Babylon (9)
6. Revelation 16:10- Loss of support for spiritual Babylon
......................Frog like plague of unclean spirits (2)
7. Revelation 16:17- Great earthquake and large hail (7)
......................Spiritual Babylon (Apostates) judged
GOD’S PEOPLE SET FREE FROM SIN AT THE SECOND COMING
A review of points established about the second coming “rapture”:
(1). AFTER THE 7 PLAGUES OF REVELATION 16 FALL ON THE WICKED, AND NOT BEFORE,
JESUS COMES IN THE CLOUDS.
(2). EVERY EYE WILL SEE HIS COMING.
(3). HE COMES IN HIS FULL POWER AND GLORY, TO THEN REWARD EVERY MAN.
(4). THE WICKED WILL ALL BE SLAIN AT HIS SECOND COMING BY THE FIRE OF HIS
RIGHTEOUS GLORY, TO BE RESURRECTED AFTER THE 1000 YEARS.
(5). HE COMES WITH ALL THE ANGELS OF HEAVEN.
(6). ALL THE RIGHTEOUS ARE GATHERED TOGETHER AFTER THE COMING IN THE CLOUDS
OF JESUS (THE SECOND COMING), THAT EVERY EYE WILL SEE - NOT BEFORE.
(7). HE WAS TAKEN TO HEAVEN IN THE FLESH, HE WILL RETURN IN THE FLESH.
(8). THE RIGHTEOUS DEAD ARE RAISED FIRST, THEN THE RIGHTEOUS LIVING ARE
TRANSFORMED, THEIR REWARD IS ETERNAL LIFE, RECEIVED AT THE SECOND COMING.
(9). JUDGMENT IS EXECUTED AT THE SECOND COMING. THERE WILL BE NO SECOND

CHANCES TO BE SAVED IN THE MILLENNIUM.
(10). YOU CAN ONLY BE SAVED BY YOUR FAITH IN THE BLOOD OF JESUS TO COVER YOUR
SINS, AND BY THIS FAITH YOU WILL ENDURE HIS PLAGUES UNTOUCHED.
(11). IF TODAY YOU ARE IN SPIRITUAL BABYLON YOU MUST LEAVE IT OR YOU WILL
RECEIVE THE PLAGUES OF GOD IN THE END TIMES.
I think the above 11 points are clearly derived by allowing the Bible to explain itself. Note that the pre-
tribulation rapture advocates generally all say:
1. None of the seals have been opened.

2. None of the trumpets have sounded.
3. The Antichrist has not yet been revealed.
4. The form of the mark of the beast is not yet completely known.
5. The Seal of God is not yet clear.
6. The False Prophet is still unidentified.
7. The church will leave in the rapture prior to the antichrist, plagues and mark of the beast.
8. If you miss the rapture, you will get a second chance during the millennium, when God will rule on this
earth for the 1000 years.
9. God is dealing differently with the Jews today, when compared to the Gentiles.
In each case, scriptural evidence can be presented which proves each of their points to be incorrect. Here I
have dealt mostly with point #7, but do you notice there is a trend of ignorance and lack of concern
advocated by pre-tribbers? They say that since the righteous will leave this earth before most of the events
of the end times, you need not be concerned with any of it. Interesting stuff they say, but not really relevant
to today’s believer. Besides, according to them, what you do now does not matter anyway, you will get a
second chance in the millennium. Nothing could be farther from the truth - it is a satanic lie. If your church
advocates the pre-tribulation rapture, I submit that you are being misled and need to study the matter
closely for yourself, and perhaps find a new church that teaches the truth.
Please note it is not my intention to offend anyone. I do not question the integrity or sincerity of those who
believe in a secret rapture, but they ARE deceived - in no uncertain terms. I have tried to offer the
foundation built on the true rock of the testimony of Jesus as found in the Bible. A knowledge of the truth
is my only goal.
See also THE LEFT BEHIND DECEPTION by Steve Wohlberg
http://www.aloha.net/~mikesch/
12. Cyrus Ingerson Scofield (1843-1921)
The Author of the Scofield Reference Bible
1. Scofield: The Christian Leader with Feet of Clay

While Cyrus Ingerson Scofield may justifiably be regarded as the father of American
dispensationalism and its most popular exponent through the various editions and variants of the Scofield
Reference Bible1, his personal life is shrouded in mystery, one of American Fundamentalism’s best kept
and perhaps most embarrassing secrets.
Ernest Sandeen insists, “...in the calendar of Fundamentalist saints no name is better known or
more revered.”2 Yet while writings abound on the early Brethren such as J. N. Darby and other
contemporary American dispensationalists such as D. L. Moody, C. I. Scofield remains an illusive and
enigmatic figure. Only two biographies have been published, one by a fellow dispensationalist, eulogises
Scofield3, the other, from a Reformed perspective, exposes him as morally unfit for Christian ministry.4
Reconciliation of these two perspectives is difficult if not impossible. George Trumbull, Scofield’s
biographer, writing in 1920, claims,
Dr. Scofield loves all nature-not only men and women and children, but the whole created world,
still so beautiful in spite of what Satan and sinners have done to mar God’s work.5
Similarly, George W. Truett, speaking at a memorial service for Scofield, held in Dallas, Texas on
27 November 1921, included this tribute,
Every one felt that he was a prince of true men. And what a friend he was. A man who would have
friends must show himself friendly. Along with these qualities he was kindly, full of good will and cheer
which radiated from him as the light from the sun. When with him you knew you were in the presence of
one who knew what he believed. Christ was real to him... a wonderful preacher and a world preacher. He
would have been at ease in any congregation where he could have preached. There was about him a
positiveness, a definitiveness, a certainty...6
Canfield’s detailed investigation of Scofield’s past portrays a very different person. Discrepancies
exist between Scofield’s own reminiscences, Trumbull’s biography, family correspondence and actual
public records regarding many aspects of Scofield’s life and ministry both before and after his alleged
conversion, ordination and association with D. L. Moody. These range from the trivial to the reprehensible.
1. His claim to have fought with General Lee is disputed as is his alleged decoration for service in the
Confederate army in 1861.7
2. His ‘rank perjury’ in swearing the oath of office to become District Attorney for Kansas in June 1873,
denying he had served in the Confederate Army8, a post he then had to resign just six months later
following well publicised charges of extortion and blackmail.9
3. The desertion of his first wife Leontine, and daughters Abigail and Marie-Helene from 1877 and failure
to provide for them.10
4. The unsubstantiated claim that he was admitted to the Bar of St. Louis and practised law.11
5. The discrepancies surrounding his alleged conversion in 1879 in jail and also while practising law.12
6. The criminal charges of fraud and embezzlement brought against him between 1877-1879, some
following his alleged conversion13 resulting in at least one jail sentence.14
7. His persistent refusal, even as a Christian minister, to make restitution to those he had defrauded.15
8. The embarrassment of having divorce proceedings initiated against him by his wife Leontine in 1881
while he was pastor of Hyde Park Congregational Church, St. Louis . Her divorce papers charged Scofield
with, ‘...gross neglect of duty...’ having, ‘failed to support this plaintiff or her said children, or to contribute
thereto, and has made no provision for them for food, clothing or a home...’ 16 The court decided in favour
of Leontine after some delay in 1883 and issued a decree of divorce in December of that year, describing
Scofield as, ‘...not a fit person to have custody of the children.’17
9. His nomination as pastor to the First Congregational Church of Dallas in 1882, by James H. Brookes was
apparently without reference to or acknowledgement of any Christian obligation to provide for his family.18
10. Discrepancies exist in the accounts of his alleged theological training prior to ordination.19
11. Discrepancies exist in the conflicting length of his courtship and the date of his second marriage to
Hettie Van Wark in March 1884, only three months after her arrival in Dallas and his divorce becoming
final.20
12. Doubts have been raised as to claims made that Scofield made several visits to London prior to
1903,21and claims that he studied and lectured in Rome, Paris, Geneva and Berlin between 1906-1907.22
13. Scofield apparently conferred a doctorate on himself in 1892.23 The 1897 Northfield Bible Conference,
for example, lists Scofield’s name with a D.D. yet there is no evidence of this award being conferred by a
university or college. ‘We are not aware of any degree-awarding institution which in the 1890’s would
recognize dispensational accomplishments.’24
14. In 1904, addressing a gathering of Confederate veterans in Dallas, Scofield made pejorative and racist
remarks concerning blacks and whites.25
15. Major discrepancies exist in his Who’s Who in America 1912 entry both in terms of misstatements,
factual inaccuracies and omissions, including the dates of his marriages, the names of his three children,
and subsequent divorce.26
16. In 1909 and 1921, despite significant royalties from the Scofield Reference Bible, he wrote to his
daughters Helene and Abbie, explaining his inability to help them financially as he was suffering from
chronic ‘Scofielditis’, his euphemism for ‘a purse which has grown dismally empty.’27
Given Scofield’s notoriety in Kansas, following his well publicised conversion and association
with D.L. Moody, several newspaper articles attempted to piece together something of his already then
chequered career. An article originally in the Atchison Patriot was picked up by the Topeka paper, The
Daily Capital on 27 August 1881. It included the following,
Cyrus I. Scofield, formerly of Kansas, late lawyer, politician and shyster generally, has come to
the surface again, and promises once more to gather around himself that halo of notoriety that has made
him so prominent in the past... Within the past year... Cyrus committed a series of St. Louis forgeries that
could not be settled so easily, and the erratic young gentleman was compelled to linger in the St. Louis jail
for a period of six months.
Among the many malicious acts that characterized his career, was one peculiarly atrocious, that
has come under our personal notice. Shortly after he left Kansas, leaving his wife and two children
dependent upon the bounty of his wife’s mother, he wrote his wife that he could invest some $1,300 of her
mother’s money, all she had, in a manner that would return big interest. After some correspondence he
forwarded them a mortgage, signed and executed by one Chas. Best, purporting to convey valuable
property in St. Louis. Upon this the money was sent to him. Afterwards the mortgages were found to be
base forgeries, no such person as Charles Best being in existence, and the property conveyed in the
mortgage fictitious... A representative of the Patriot met Mrs Schofield (sic) today... As to supporting
herself and the children, he has done nothing, said the little woman... I will gladly give him the matrimonial
liberty he desires. I care not who he marries, or when, but I do want him to aid me in giving our little
daughters the support and education they should have.28
Following the death of D. L. Moody in 1899, when it became known that Scofield had officiated
at the funeral, the interest of the secular press was once again aroused and more stories about Scofield were
brought to the surface. The following is taken from the Kansas City Journal of 28 December 1899.
The pastor who delivered the sermon and presided at the funeral of Dwight L. Moody, the famous
evangelist, was rev. C. I. Scofield... Scofield landed in Nemaha County in 1872, just in time to be
nominated on the Republican ticket for member of the legislature. He was elected, and, though ostensibly a
supporter of Senator Pomeroy, he became largely instrumental in causing the election of Ingalls... in reward
for his services he was made United States district attorney for the state. But he did not hold this office
long. He was ousted in disgrace on account of some shady financial transactions which left him indebted in
a number of thousands to a score of prominent Republicans... then followed an explosion which compelled
Scofield to resign his federal office and leave the state... While in jail he had been visited by a band of
Christian women who prayed with him and worked his conversion, and upon his release he entered the
Congregational ministry. His first pastorate was at Dallas, Tex., where he built up one of the wealthiest and
most aristocratic church organisations in the state... When approached by his Kansas creditors Parson
Scofield declares that he is poor and unable to pay, but has never failed to do the right and easy thing by
renewing his notes. So far as those who know him best are able to judge, his conversion is of an enduring
nature, and, as once remarked by his old friend and supporter, the sarcastic Mr. Ingalls, ‘No man can doubt
the efficacy of the scheme of Christian salvation with the record of Scofield in view’.29
Cranfield makes this assessment of these still uncontested contemporary secular reports,
If Scofield had defrauded the leading Republican politicians of Kansas, obviously ‘he had to go.’
But these same Republican leaders could not afford to have it known publicly that they had been involved.
This being so, the only course was to have Scofield ‘disappear,’ allowing the scandal to blow over... The
story of Scofield’s rather casual extension of notes, which had ostensibly been made to repay funds
embezzled, does not surprise. It is entirely congruent with the antinomian nature of Dispensationalism
which Scofield inherited from J. N. Darby. Instead of allowing the legal obligation to expire with the
statute of limitations, Scofield tolled the statute with the notes even though he could not have any intention
of repayment.30
These unsavoury facts regarding Scofield’s life and character have never been adequately
answered or explained by his followers. The reason for his sudden acceptance and subsequent integration
within a group of wealthy and influential Christian fundamentalists seems inexplicable given their
supposed rigid adherence to biblical standards of morality and exacting criteria for Christian leadership. As
Canfield rightly insists,
...genuineness in conversion and the accompanying change of heart include restitution. Such was an
absolute condition in the Old Dispensation.31
Scofield’s behaviour both before and after his alleged conversion are nevertheless consistent with,
and illustrative of, the antinomianism inherent in Darby’s rigid dispensationalism which Scofield
popularised.32 In a message published in 1893 entitled, “The Purpose of God in This Age”, Scofield seems
to come close to describing his own pessimistic, predetermined experience as much as that of
dispensationalism generally. Speaking of his seven dispensations, Scofield concludes of each,
As you are aware, they are marked, as to their beginning, by some new probation for man, as to their
ending by some act of judgment-for man always fails at last.33
2. The Link between Darby and Scofield in the Rise of Dispensationalism

As a young and largely ‘illiterate’ Christian, Scofield was profoundly influenced and indeed
schooled by the Revelation. James H. Brookes, the minister of Walnut Street Presbyterian Church, St.
Louis, and known as ‘The Father of American Dispensationalism’34. Brookes introduced Scofield, and
probably also Darby to D. L. Moody. Brookes sympathised with J. N. Darby’s dispensational views of a
failing Church, corrupt and beyond hope, but it is known they met during five visits Darby made to St
Louis between 1864-186535 and again between 1872-1877.36 Canfield observes,
When convert Scofield in 1879 moved from forgery to Christian work, he found a niche in
Christendom off the mainstream of recognized denominations... in the one city in North America which
had been singled out by John Nelson Darby for concentrated ‘planting’ of Darby’s special brand of Bible
teaching.37
Scofield, serving as Brookes’ disciple, probably did more than anyone else to popularise Darby’s
distinctive theological perspective, basing his reference notes on Darby’s own idiosyncratic translation of
the Bible. Clarence Bass notes,
The parallel between Scofield’s notes and Darby’s works only too clearly reveals that Scofield
was not only a student of Darby’s works, but that he copiously borrowed ideas, words and phrases.38
According to even one of Darby’s own biographers, ‘His perceptions of Scriptural truths are the
source from which Scofield Reference Bibles get their characteristic notes.’39 Gerstner says the
resemblance between Scofield and Darby ‘is deep and systematic.’40 It is significant, however, that neither
in the Introduction to his Reference Bible, nor in the accompanying notes does Scofield acknowledge his
indebtedness to Darby. In this regard Scofield was merely following the example of his mentor, Brookes.
Scofield claimed his ideas to be the fruit of fifty years of Bible study, something which, even by 1917, the
date of the second edition of the Scofield Reference Bible published, is hard to explain if he was only
converted in 1879 as alleged. One must assume Scofield meant other people’s study.41
Privately at least, Scofield did acknowledge the influence of Arno C. Gaebelein who is probably
responsible for the prophetic writings contained in the Scofield Reference Bible. Like Scofield, Gaebelein
was discipled by James Brookes who, he admitted, ‘took me literally under his wings.’42 Scofield wrote the
foreword to Gaebelein’s, ‘The Harmony of the Prophetic Word’ which he devoured. In a letter to
Gaebelein, written on the 2nd September 1905, Scofield acknowledged,
My beloved brother: By all means follow your own views of prophetic analysis. I sit at your feet when it
comes to prophecy, and congratulate in advance the future readers of my Bible on having in their hands a
safe, clear, sane guide through what to most is a labyrinth. Yours lovingly in Christ, Scofield43
There is also the likely possibility that another unattributed writer influenced Scofield, one much
nearer to home, although somewhat more controversial. J. R. Graves, a Southern Baptist minister from
Arcadia near Memphis published a work entitled, ‘The Work of Christ Consummated in Seven
Dispensations’ in 1883.44
It features a dispensational scheme quite similar to one which was later used in the Scofield
Reference Bible. For some strange reason, Graves is almost never mentioned by Dispensational writers
who are not committed Baptists... Since Graves’ work had its primary circulation in the area Scofield was
using as a base, the possibility of an unacknowledged debt to Graves must be considered. With Scofield’s
lack of formal training and a need to learn fast, no reasonable source of help would have been overlooked.45
It is probable that Graves was not acceptable to dispensationalists since he emphasised the importance of
the visible church in the purposes of God, something strongly denied by Brethren with their ‘failing church’
doctrine.
3. Scofield’s Dispensational Hermeneutic.

In 1888 Scofield published his first work called Rightly Dividing the Word of Truth. In it Scofield
presented the hermeneutic principles of dispensationalism he had allegedly been teaching his Bible classes
and which would become the theological presuppositions behind which the notes of his Scofield Reference
Bible. Not surprisingly, it was the Plymouth Brethren ‘house’ publishers, Loizeaux Brothers of New York,
who printed the first edition,46 and continue to do so, a century later.47
Scofield began his work quoting from Paul’s second letter to Timothy, part of which was used as
the book’s title,
Do your best to present yourself to God as one approved, a workman who does not need to be
ashamed and who correctly handles the word of truth. (2 Timothy 2:15)48
The Word of Truth, then, has right divisions, and it must be evident that, as one cannot be ‘a
workman that needeth not to be ashamed’ without observing them, so any study of that Word which
ignores these divisions must be in large measure profitless and confusing. The purpose of this pamphlet is
to indicate the more important divisions of the Word of Truth...49
The Table of Contents lists the lessons as:
The Jew, the Gentile, and the Church of God

The Seven Dispensations
The Two Advents
The Two Resurrections
The Five Judgments
Law and Grace
The Believer’s Two Natures
The Believer’s Standing and State
Salvation and Rewards50
The first lesson sets the tone for all future Dispensational teaching offering a novel interpretation
of the verse ‘Give no offence, neither to the Jews, nor the Gentiles, nor to the church of God.’ (1
Corinthians 10:32).
Scofield attempts to justify the division of the world into three classes of people, Jews, Gentiles
and the church, an idea that is the ‘warp and woof of Dispensational teaching,’51 yet one that lacks any
biblical basis. There are only two classes of people consistently mentioned in the New Testament, those
who believe in Jesus Christ and those who do not, irrespective of whether they be Jews or Gentiles.52 Paul
is simply urging the Corinthians to respect the differing traditions of Jews and Gentiles in their witness for
Christ. There is no basis in the New Testament for the idea that the Jews remain special to God outside, or
apart from, their membership of the Body of Christ.53
In the second lesson Scofield unfolds the emerging dispensational belief that biblical history
should be divided into seven ‘dispensations.’
These periods are marked off in Scripture by some change in God’s method of dealing with mankind, in
respect of two questions, of sin, and of man’s responsibility. Each of the dispensations may be regarded as
a new test of the natural man, and each ends in judgment - marking his utter failure in every dispensation.54
His third lesson, another typical Brethren and Dispensational touchstone, makes a person’s view of the
return of Christ and the ‘secret rapture’, the test of orthodoxy. No alternative eschatological schemes are
acknowledged. The implication is clear. If a person does not accept a dispensational eschatology they do
not believe in the Lord’s return and are not submitting to the authority of scripture.55
By the ‘authority of scripture’ Scofield meant his own rigid literalist hermeneutical approach to
scripture. So, for example, he insists that,
Not one instance exists of a ‘spiritual’ or figurative fulfilment of prophecy... Jerusalem is always
Jerusalem, Israel is always Israel, Zion is always Zion... Prophecies may never be spiritualised, but are
always literal.56
Scofield’s ‘literalism’ extended even to exact verbal phraseology. This led him to claim there to be
seven dispensations, eight covenants, and eleven great mysteries.57 James Barr, in his critique of
fundamentalism, reserves some of his strongest language for Scofield’s literalist hermeneutic which he
describes rather sarcastically as, ‘Mythopoeic fantasy’ comparable with the ‘apocalyptic poems of Blake’.58
With the favour and respectability bestowed by the Moody Bible Institute and Dallas Theological
Seminary, Scofield’s little book has subsequently gone through numerous editions and been reprinted by
several publishers. The Bible Publishers of Dallas, for instance, printed 35,000 copies during the nine year
period 1945-1954.59
4. Scofield, the Brethren and the Bible Prophecy Conference Movement

In many ways Scofield was merely representative of, but at the same time became a focus for, a
growing prophetic and millennial movement in North America influenced by the Plymouth Brethren. The
views later popularised by Scofield, were ‘hammered into presentable form ‘60 by a series of Bible and
Prophetic Conferences held across North America beginning in 1868 which followed the pattern
established by Darby and Irving at Albury and Powerscourt from the 1830’s.
Both the method of ‘Bible readings’ and the topics of the conferences strongly suggest that the
gatherings were a result of J. N. Darby’s travels in the United States and the influence of the Plymouth
Brethren.61
For example, one of the resolutions adopted by the 1878 Niagara Conference gives clear evidence
of the Darbyite dispensationalism, and Christian Zionism into which Scofield was becoming an eager
proselyte.
We believe that the world will not be converted during the present dispensation, but is fast
ripening for judgment, while there will be fearful apostasy in the professing Christian body; and hence that
the Lord Jesus will come in person to introduce the millennial age, when Israel shall be restored to their
own land, and the earth shall be full of the knowledge of the Lord; and that this personal and premillennial
advent is the blessed hope set before us in the Gospel for which we should be constantly looking: Luke
12:35-40; 17:26-30; 18:8; Acts 15:14-17; 2 Thess. 2:3-8; 2 Tim. 3:1-5; Tit. 2:11-15.62
Scofield first attended the Niagara Conference in 1887, completing his book Rightly Dividing the
Word of Truth, during the 1888 conference. Apparently, the manuscript was delivered direct to the
Plymouth Brethren ‘house’ publishers, Loizeaux Brothers in New York from the conference. Trumbull,
referring to the book commented,
The work of making the little book was a time-consuming and laborious task for him then and
“spoiled” his vacation entirely one summer at Niagara. But what a blessing it has been to multitudes of
others.63
5. The Significance of the Scofield Reference Bible

According to Oswald Allis, by 1945 more than 2 million copies of the Scofield Reference Bible
had been published in the United States alone.64 Between 1967 and 1979 a further 1 million copies of the
New Scofield Reference Bible had been published.65 In a move to make Scofield’s work more accessible,
in 1984 a new edition based on the New International Version was published.66
Arno C. Gaebelein tells the story of how the Scofield Reference Bible came about from a discussion held
with Scofield in 1901.
One night, about the middle of that week, Dr. Scofield suggested, after the evening service, that
we take a stroll along the shore. It was a beautiful night. Our walk along the shore of the sound lasted until
midnight. For the first time he mentioned the plan of producing a reference Bible, and outlined the method
he had in mind. He said he had thought of it for many years and had spoken to others about it, but had not
received much encouragement. The scheme came to him in the early days of his ministry in Dallas, and
later, during the balmy days of the Niagara Conferences he had submitted his desire to a number of
brethren, who all approved of it, but nothing came of it. He expressed the hope that the new beginning and
this new testimony in Sea Cliff might open the way to bring about the publication of such a Bible with
references and copious footnotes.67
Those discussions led eventually to the publication of the Scofield Reference Bible in 1909. The
combination of an attractive format, illustrative notes, and cross references has led both critics and
advocates to acknowledge the Scofield’s Reference Bible to have been the most influential book among
evangelicals during the first half of the twentieth century.
The various millennial currents were most effectively solidified in The Scofield Reference Bible.
The significance of the Scofield Reference Bible cannot be overestimated.68
James Barr claims that in the 1950’s half of all conservative evangelical student groups were using
the Scofield Reference Bible, and that it was,
The most important single document of all fundamentalism... which has been the normal religious
diet of many millions of readers. Its name itself makes clear what it is, A private interpretation... Both
serious biblical scholarship and the established traditions of the major churches were alike ignored.69
Craig Blaising, professor of Systematic Theology at Dallas Theological Seminary, and a
dispensationalist, similarly acknowledges,
The Scofield Reference Bible became the Bible of fundamentalism, and the theology of the notes
approached confessional status in many Bible schools, institutes and seminaries established in the early
decades of this century.70
Ernest Sandeen explains some of the reasons for its popularity,
The Scofield Reference Bible combined an attractive format of typography, paraphrasing, notes,
and cross references with the theology of Darbyite dispensationalism. The book has thus been subtly but
powerfully influential in spreading those views among hundreds of thousands who have regularly read that
Bible and who often have been unaware of the distinction between the ancient text and the Scofield
interpretation.71
In his Introduction, Scofield claimed that, over the previous fifty years there had been an
‘unprecedented’ degree of interest in Bible study, ‘...free from merely controversial motive’ and that from
this ‘...new and vast exegetical and expository...’ body of literature which was ‘...inaccessible for bulk,
cost, and time to the average reader’, Scofield had taken, the ‘...winnowed and attested results...’ of this
fifty years of study and that they were now ‘...embodied in the notes, summaries, and definitions of this
edition.’ He insisted that ‘Expository novelties, and merely personal views and interpretations, have been
rejected.’72 In distinguishing his own from previous bible reference systems, which he regarded as
‘...unscientific and often misleading...’ Scofield insisted that in his new system,
...all the greater truths of the divine revelation are so traced through the entire Bible, from the place of first
mention to the last, that the reader may himself follow the gradual unfolding of these, by many inspired
writers through many ages, to their culmination in Jesus Christ and the New Testament Scriptures. This
method imparts to Bible study and interest and vital reality which are wholly lacking in fragmented and
disconnected study.73
The footnotes which appear in the Scofield Reference Bible are actually very selective, appearing
on less than half of the pages of Scripture. 781 pages lack any comment out of a total of 1,353 so it hardly
rates as a comprehensive commentary such as provided by Albert Barnes or Matthew Henry.74 Trumball
observes that Scofield was convinced people wanted to study the Bible but didn’t know how and,
...saw that if his Bible studies were to be of the widest usefulness they would need to be attached to the
Word itself-and in a form not too bulky.75
Scofield goes much further than either Barnes or Henry in providing comprehensive headings
embedded in the Scriptural text. These not only include chapter and paragraph titles but in many cases,
verse by verse headings in chapters deemed significant to dispensationalists that would otherwise prove
obscure were it not for such ‘helps’. For example, in Isaiah 11, entitled ‘The Davidic kingdom set up’
additional headings guide readers carefully through the chapter ensuring a dispensational gloss,
(1) The King’s ancestry (11,1); (2) The source of the King’s power, the sevenfold Spirit (11,2); (3) The
character of his reign (11,3-5); (4) The quality of the kingdom (11,6-8); (5) The extent of the Kingdom
(11,9); (6) How the kingdom will be set up (11,10-16) 76
Had Scofield’s notes been published as a commentary separately they would have, in time,
probably been forgotten or superceded. The difference is, ‘neither Henry not Barnes had the temerity, guile
or gall to get their notes accepted as Scripture itself.’77
Scofield’s Reference Bible has undergone significant revision since it was first published in 1909.
Scofield completed the first revision in 1917, apparently with the help of seven consulting editors - Henry
G. Weston (President, Crozier Theological Seminary); James M. Gray (Dean, Moody Bible Institute); W.
G. Moorehead (Professor, Xenia Theological Seminary); Elmore Harris (President, Toronto Bible Institute)
William J. Erdman; Arno C. Gaebelein & Arthur T. Pierson, several of whom were D.L. Moody’s
colleagues.78 Canfield argues that the addition of these names together with their academic qualifications
was merely cosmetic, to give an air of respectability79 Sandeen goes further arguing,
Just what role these consulting editors played in the project has been the subject of some
confusion. Apparently Scofield only meant to gain support for his publication from both sides of the
millenarian movement with this device.80
In 1945 when a minor revision was published, an eighth consulting editor, William L. Pettingill,
was added. However, so wedded to the 1917 edition were some ultra-dispensationalists that strong
representations were made to the revision committee to ‘hold the line.’ Cornelius Stam asked,
Would revision neutralize the dispensational distinctions which Dr. Scofield had brought to light? Would it
represent a retreat rather than an advance for dispensational truth? Would it impair the Reference Bible
which had brougyht so much blessing to so many thousands of people?81
Despite such reservations, revisions continued to adapt, modify and elaborate Scofield’s
dispensational package. The New Scofield Reference Bible was published in 1967 edited by Dr E. Schuyler
English. In 1984 a further revision based on the New International Version of the Bible was undertaken by
three of the faculty from Philadelphia College of Bible, Clarence Mason, Sherrill Babb and Paul Karleen,
and published by the Oxford University Press as The New Scofield Study Bible.82 Charles Ryrie, perhaps
seeking to emulate Scofield’s success, also published in his own name a more refined dispensational guide,
the Ryrie Study Bible.83
6. Scofield’s Seven Dispensations

Scofield defines his dispensations as periods of time, ‘...during which man is tested in respect of
obedience to some specific revelation of the will of God...’84 In the Introduction to the Scofield Reference
Bible, he explains, following mention of the ‘remarkable results of the modern study of the Prophets, in
recovering to the church... a clear and coherent harmony of the predictive portions...’ how,
The Dispensations are distinguished, exhibiting the majestic, progressive order of the divine
dealings of God with humanity, the ‘increasing purpose’ which runs through and links together the ages,
from the beginning of the life of man to the end in eternity. Augustine said: ‘Distinguish the ages, and the
Scriptures harmonize.’85
Whether Augustine understood ‘ages’ in terms of Scofield’s dispensations is extremely unlikely.
Nevertheless, Scofield claimes that seven such dispensations were ‘distinguished’ in Scripture. He believed
that his scheme was natural and self evident in Scripture,
there is a beautiful system in this gradualness of unfolding. The past is seen to fall into periods, marked off
by distinct limits, and distinguishable period from period by something peculiar to each. Thus it comes to
be understood that there is a doctrine of Ages or Dispensations in the Bible.86
It is interesting to compare how these ‘distinct limits’ were moved as well as renamed in subsequent
editions of the Scofield Reference Bible, as others, especially Schuyler English, sought to refine his
scheme.
Scofield Reference Bible (1917)87 The New Scofield Study Bible (1984)88
1. Innocency (Genesis. 1:28) 1. Innocence (Genesis. 1.28)
2. Conscience (Genesis. 3.23) 2. Conscience or Moral Responsibility (Genesis. 3.7)
3. Human Government (Genesis. 8.20) 3. Human Government (Genesis.8.15)

4. Promise (Genesis. 12.1) 4. Promise (Genesis. 12.1)
5. Law (Ex. 19.8) 5. Law (Ex. 19.1)
6. Grace (John 1.17) 6. Church (Acts 2.1)
7. Kingdom or Fulness of Times (Ephesians 1.10)89 7. Kingdom (Revelation. 20.4)
Scofield’s rigid adherence to these dispensations required him to make some novel assertions to
ensure consistency. So for example, in describing the transition between his fourth dispensation of promise
to his fifth dispensation of law, Scofield argues,
The descendants of Abraham had but to abide in their own land to inherit every blessing... The
Dispensation of Promise ended when Israel rashly accepted the law (Ex. 19. 8). Grace had prepared a
deliverer (Moses), provided a sacrifice for the guilty, and by divine power brought them out of bondage
(Ex. 19. 4); but at Sinai they exchanged grace for law.90
Similarly, in his introduction to the Gospels, Scofield artificially imposes stark divisions before
and after Calvary which lead him to the amazing assertions that,
The mission of Jesus was, primarily, to the Jews... The Sermon on the Mount is law, not grace...
the doctrines of Grace are to be sought in the Epistles not in the Gospels.91
Strangely, Scofield ignores the one division that is self evident between the Old and New
Covenants. Mark 1:1 categorically states, ‘The beginning of the Gospel of Jesus Christ’, And Matthew
11:13 further informs us, ‘For all the Prophets and the Law prophesied until John. Yet Scofield places the
life and ministry of Jesus within the dispensation of Law along with John the Baptist and the Old
Testament Prophets, arguing that the sixth dispensation of grace only ‘begins with the death and
resurrection of Christ’.92 So, for example, the Lord’s Prayer, and in particular the petition, ‘Forgive us our
debts, as we also have forgiven our debtors.’ (Matthew 6:12) is not applicable to the church, since it is
‘legal ground’.93 He even suggests the possibility of salvation by works,
As a dispensation, grace begins with the death and resurrection of Christ (Rom. 3. 24-26; 4. 24,
25). The point of testing is no longer legal obedience as the condition of salvation, but acceptance or
rejection of Christ... The predicted end of the testing of man under grace is the apostasy of the professing
church...94
Scofield believed the Gospels were essentially for the Jews and therefore not relevant for the
Church. In the note attached to Ephesians 3, he boldly states, ‘In his (Paul’s) writings alone we find the
doctrine, position, walk, and destiny of the Church.’95 Unfortunately, Scofield seems to impose divisions
that do not exist in Scripture and ignores those that do.
This research, however, is not primarily concerned with an evaluation of Scofield’s theological
framework, nor even with how he has influenced the rise of dispensationalism. Others have already done sp
as on the relationship between law and grace.96 It is with Scofield’s more specific prophetic speculations
concerning the relationship between Israel and the Church which this research will concentrate on since
they have had such a profound effect on much contemporary Christian Zionism.
As has been noted, in ‘Rightly Dividing the Word of God’, Scofield laid out the dispensational
presuppositions which determined his theological framework,
These periods are marked off in Scripture by some change in God’s method of dealing with
mankind, in respect of two questions, of sin, and of man’s responsibility. Each of the dispensations may be
regarded as a new test of the natural man, and each ends in judgment - marking his utter failure in every
dispensation.97
Such a pessimistic view of human history is no where more evident than in what Scofield teaches about his
sixth dispensation, the church-age.
7. The Denigration of the Church within the Purposes of God

Historic Christianity has traditionally seen some form of continuity between the Old and New
Covenants, and in the relationship between Israel and the Church, national Israel being in an anti-type and
precursor for the Church. Scofield concedes as much, although through his notes, he systematically
attempts to prove such a view erroneous in favour of a ‘failing’ church syndrome. Indeed he insists that the
Church has not replaced or succeeded Israel as the people of God. In his introduction to the Four Gospels,
he argues,
...in approaching the study of the Gospels, the mind should be freed, so far as possible, from mere
theological concepts and presuppositions. Especially is it necessary to exclude the notion-a legacy in
Protestant thought from post-apostolic and Roman Catholic theology-that the Church is the true Israel, and
that the Old Testament foreview of the kingdom is fulfilled in the Church.98
Apparently blind to the ‘theological concepts and presuppositions’ of his own dispensational
framework, for all his claims to ‘literalism’, Scofield applied an obscure, arbitrary and indeed excessive
form of typology to reinforce the belief, no doubt influenced by Darby, that the Church age will ultimately
end in failure and apostasy to be replaced by a revived national Israel who will enjoy the blessings of the
final kingdom dispensation.99
Given that four of his seven dispensations are based around events recorded in the first twelve
chapters of Genesis, (and a fifth in Exodus), it is perhaps not surprising that Scofield finds in these texts the
basis for his entire scheme. So for example, in a footnote to Genesis 2:23, Scofield asserts that Eve is a
‘type of the Church as bride of Christ.’100 As with some of his other ‘types’ this one appears arbitrary and
speculative. Scofield offers a list of New Testament cross references, presumably in the belief that they
validate his teaching. These are John 3:28-29; 2 Corinthians. 11:2; Ephesians 5:25-32 and Revelation. 19:7-
8. In none of these, however, is there any justification for such an assertion. Eve is not even mentioned.
There are only two references to Eve in the New Testament, and only once by way of comparison. In 2
Corinthians. 11:3 Paul warns the Corinthians that they are in danger of being deceived like Eve. Even this
verse therefore does not teach that they, the Corinthians were deceived, still less that Eve could or should
be regarded as a type for the universal Church. From Genesis 3:14, Scofield further claims that the,
‘Adamic Covenant conditions the life of fallen man-conditions which must remain till, in the
kingdom age, ‘the creation also shall be delivered from the bondage of corruption into the glorious liberty
of the sons of God’ (Rom. 8.21).101
The verse quoted actually refers to creation not people. By such typology, in which Eve and the
so-called Adamic Covenant represent the state of the Church, Scofield prepares the ground for his teaching
that the dispensation of the Church is destined to end in apostasy and failure. Then from Genesis 11:1,
Scofield sees the Tower of Babel as yet another striking type for the professing Church.
The history of Babel (confusion) strikingly parallels that of the professing Church... ending in a
man-made unity-the papacy... [and] ...the confusion of tongues-Protestantism with its innumerable sects. 102
Linking Isaiah 13 with Revelation 17, Scofield insists the latter reference predicts the destruction of
‘apostate Christianity’, which he also described as ‘ecclesio-Babylon’103 In a speculative but rather
confusing footnote to Revelation 17 and the identity of Babylon, Scofield insists that there are actually
‘two’ Babylons.
Two ‘Babylons’ are to be distinguished in the Revelation, ecclesiastical Babylon, which is
apostate Christendom, headed up under the Papacy; and political Babylon, which is the Beast’s
confederated empire, the last form of Gentile world-dominion. Ecclesiastical Babylon is ‘the great whore’
(Revelation. 17. 1), and is destroyed by political Babylon (Revelation. 17. 15-18)...104
But the language of Revelation. 18. (e.g. vs. 10, 16, 18) seem beyond question to identify
‘Babylon,’ the ‘city’ of luxury and traffic, with ‘Babylon’ the ecclesiastical centre, viz. Rome.105
By such typology, Scofield intends his readers to concur that even the dispensation of the Church
will end in ‘judgment-marking... utter failure’106 This is at variance with New Testament teaching which
assures of the permanence and ultimate victory of the Church over evil.107
And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades
will not overcome it. (Matthew 16:18)
In other places Scofield’s scheme flatly contradicts the New Testament. So in Matthew 13, for
example, in the Parable of the Wheat and the Tares, the Lord explains that the wicked will be removed first.
Scofield however, insists the believers will be taken out first at the rapture.108 Likewise his footnote to Acts
1:11 ignores the fact that the Angel promises that all will see Jesus when He returns and not the few in
some ‘secret rapture.’
Clearly therefore, those who have subsequently accepted Scofield’s scheme, especially since 1948,
such as Hal Lindsey, have been preconditioned to expect the return of Jews to Palestine. They are also
generally pessimistic about the role of the Church, and see in the founding of the State of Israel, evidence
not only of the fulfilment of Biblical prophecy, but of an impending Jewish revival and the imminent return
of Christ.
8. The Elevation of National Israel to a Superior Role over the Church

This process begins for Scofield with his footnote to Genesis 12:1 and the supposed Fourth
Dispensation of Promise.
For Abraham and his descendants it is evident that the Abrahamic Covenant (Genesis. 15.18, note)
made a great change. They became distinctively the heirs of promise. That covenant is wholly gracious and
unconditional. The descendants of Abraham had but to abide in their own land to inherit every blessing.109
Schuyler English, anxious to expurgate Scofield’s unorthodox views that, ‘The Dispensation of Promise
ended when Israel rashly accepted the law (Ex. 19.8)’ 110, makes considerable changes to this footnote and
goes much further in the dispensational claims made for Israel.
God’s promises to Abram and his seed certainly did not terminate at Sinai with the giving of the
law (Gal 3:17). Both O.T. and N.T. are full of post-Sinaitic promises concerning Israel and the land which
is to be Israel’s everlasting possession (e.g. Exodus 32:13; 33:1 - 3; Lev 23:10; 25:2; 26:6; Deu 6:1 - 23;
8:1 - 18; Josh 1:2,11; 24:13; Acts 7:17; Rom 9:4). But as a specific test of Israel’s stewardship of divine
truth, the dispensation of Promise was superseded, though not annulled, by the law that was given at Sinai
(Exodus 19:3ff.).111
Scofield also applied his distinctive typology to the relationship between Israel and the Church.
Starting with a cross-reference from Genesis 11:1 and the story of Babel, he guides his readers to Isaiah
13:1 and the ‘burden of Babylon’ where Scofield claims,
Isaiah. 3.14 gives the divine view of the welter of warring Gentile powers. The divine order is
given in Isaiah. 11. Israel in her own land, the centre of divine government of the world and channel of
divine blessing; and the Gentiles blessed in association with Israel. Anything else is, politically, mere
‘Babel’112
This notion that Gentiles are ‘blessed in association with Israel’, is the principle motivation for the
International Christian Embassy Jerusalem (ICEJ) who believe Christians are called to ‘comfort Zion’
rather than bear witness to Jesus as Messiah.113 Scofield provided Christian Zionists such as the ICEJ with
justification when he took the promise made to Abraham in Genesis 12:3 and applied it to Abraham’s
descendants,
(5) ‘I will bless them that bless thee.’ In fulfilment closely related to the next clause. (6) ‘And
curse him that curseth thee.’ Wonderfully fulfilled in the history of the dispersion. It has invariably fared ill
with the people who have persecuted the Jew-well with those who have protected him. The future will still
more remarkably prove this principle. (Deut. 30. 7; Isaiah. 14. 1, 2; Joel 3. 1-8; Mic. 5. 7-9; Hag. 2. 22;
Zech. 14. 1-3; Mt. 25. 40, 45).114
To Scofield’s notes on Genesis 12:1 & 3 Schuyler English adds,
There was a promise of blessing upon those individuals and nations who bless Abram’s
descendants, and a curse laid upon those who persecute the Jews (Genesis 12:3; Matthew 25:31 - 46)... For
a nation to commit the sin of anti-Semitism brings inevitable judgment. The future will still more
remarkably prove this principle.115
The promise given to Abraham actually states,
I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will
be blessed through you. (Genesis 12:3)
There is no indication in the text that this warning of cursing was ever intended to extend beyond
Abraham. The promise, when referring to Abraham’s descendants speaks of God’s blessing them, not other
nations blessing the Jews. Ironically, Scofield makes no comment on the passage in Galatians 3:16 and
3:28-29, where the Apostle Paul understands Christ to be the “seed” of Abraham, and that the promise of
blessing to the Gentiles comes through faith in Jesus Christ and not on the basis of how well they treat the
Jews.
He redeemed us in order that the blessing given to Abraham might come to the Gentiles through
Christ Jesus, so that by faith we might receive the promise of the Spirit. Brothers, let me take an example
from everyday life. Just as no one can set aside or add to a human covenant that has been duly established,
so it is in this case.
The promises were spoken to Abraham and to his seed. The Scripture does not say “and to seeds,”
meaning many people, but “and to your seed,” meaning one person, who is Christ. (Galatians 3:14-16)
There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.
If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise. (Galatians 3:28-
29)
Nevertheless Schuyler English boldly insists,

Both O.T. and N.T. are full of post-Sinaitic promises concerning Israel and the land which is to be
Israel’s everlasting possession (e.g. Exodus 32:13; 33:1 - 3; Lev 23:10; 25:2; 26:6; Deu 6:1 - 23; 8:1 - 18;
Josh 1:2,11; 24:13; Acts 7:17; Rom 9:4)
Just two New Testament cross references are offered. Neither corroborates what he claims.
As the time drew near for God to fulfill his promise to Abraham, the number of our people in
Egypt greatly increased. (Acts 7:17)
For Luke, the “fulfilment” of the promise made to Abraham was seen to have already been fulfilled through
Moses, “as the time drew near...”
Over against Scofield’s distinction between Israel and the Church, the New Testament consistently
speaks of there being one true vine or one olive tree, symbols portraying the unity within the one elect
people of God made up of both Jews and Gentiles, who by faith are thereby all declared to be children of
Abraham. However, in his introduction to the Gospels, Scofield insists,
Do not, therefore, assume interpretations to be true because familiar. Do not assume that ‘the
throne of David’ (Lk. 1.32) is synonymous with ‘My Father’s throne’ (Revelation. 3. 21), or that ‘the house
of Jacob’ (Lk. 1.33) is the Church composed both of Jew and Gentile. 116
Following Darby, Scofield taught that God has two separate plans, one for Israel, another for the
Church, each having a separate identity and eternal destiny, Israel’s on earth while the Church’s in heaven.
So in commenting on Matthew 16,18, and Jesus’ promise to ‘build my church,’ Scofield claims,
Israel was the true ‘church’ but not in any sense the N.T. church-the only point of similarity being
that both were ‘called out’ and by the same God. All else is contrast.117
In a footnote to Acts 7:38, Scofield explains away the term used by Stephen of Israel as ‘the
church in the wilderness’.
Israel in the land is never called a church. In the wilderness Israel was a true church (Gr. ecclesia =
called-out assembly), but in striking contrast with the N. T. ecclesia (Mt. 16. 18, note).118
In commenting on Romans 11:1, Scofield insists on maintaining this distinction between the
Church and Israel. To do so however, he has to distinguish between the ‘earthly’ and ‘heavenly’ fulfilment
of Biblical prophecy,
That the Christian now inherits the distinctive Jewish promises is not taught in Scripture. The
Christian is of the heavenly seed of Abraham (Genesis. 15. 5, 6; Gal. 3. 29), and partakes of the spiritual
blessings of the Abrahamic Covenant (Genesis. 15. 8, note); but Israel as a nation always has its own place,
and is yet to have its greatest exaltation as the earthly people of God.119
So, with reference to Romans 11:5, in which Paul insists a remnant of believing Jews existed in his day,
Scofield extrapolates that,
During the church-age the remnant is composed of believing Jews... During the great tribulation a
remnant out of all Israel will turn to Jesus as Messiah and will become His witnesses after the removal of
the church (Revelation. 7.3-8).
The purpose of God during this so called, ‘church age’ then is,
not the conversion of the world, but to, ‘gather out of the Gentiles a people for his name’ After this he ‘will
return’ and then, and not before, will the world be converted.120
What should the attitude of the Church be to Israel? Scofield uses the description of the final
judgement in Matthew 25:31-46 to teach implicitly that Gentiles should bless Israel. Schuyler English in
his revision makes this point much more explicitly.
All the nations will be gathered before him, and he will separate the people one from another as a
shepherd separates the sheep from the goats. (Matthew 25:32)
In their footnotes to this verse in the 1917 and 1984 editions, it is significant to observe how more
overtly Dispensational the latter has become.
Scofield Reference Bible (1917) The New Scofield Study Bible (1984)
This judgment is to be distinguished from the judgment This judgment of individual Gentiles is to be
of the great white throne. Here there is no resurrection; distinguished from other judgments in Scripture, such as
the persons judged are living nations; no books are the judgment of the Church (2 Corinthians 5:10 - 11),
opened; the judgment of Israel (Ezek 20:33 - 38), and the
three classes are present, sheep, goats, brethren; the time judgment of the wicked after the millennium
is at the return of Christ (v. 31); and the scene is on (Revelation 20:11 - 15). The time of this judgment is
earth. All these particulars are in contrast with rev. 20. “when the Son of man comes in his glory,” i.e. at the
11-15. second coming of Christ after the tribulation. The

The test in this judgment is the treatment accorded by subjects of this judgment are “all nations,” i.e. all
the nations to those whom Christ here calls “my Gentiles... then living on earth. Three classes of
brethren.” These “brethren” are the Jewish Remnant individuals are mentioned: (1) sheep, saved Gentiles;
who will have preached the Gospel of the kingdom to (2) goats, unsaved Gentiles; and (3) brothers, the people
all nations during the tribulation.121 of Israel. The scene is on earth; no books are opened; it
deals with the living rather than with those translated or
raised from the dead. The test of this judgment is the
treatment by individual Gentiles of those whom Christ
calls “brothers of mine” living in the preceding
tribulation period when Israel is fearfully persecuted
(cp. Genesis. 12:3). The sheep are Gentiles saved on
earth during the period between the rapture and Christ’s
second coming to the earth.122
To justify this perpetual distinction between Israel and the Church, even under the New Covenant,
Scofield insists that Israel is the earthly wife of God and the Church is actually the heavenly bride of Christ.
Commenting on Hosea 2:2, Scofield writes,
That Israel is the wife of Jehovah (see vs. 16-23), now disowned but yet to be restored, is the clear
teaching of the passages. This relationship is not to be confounded with that of the Church to Christ (John
3.29, refs.). In the mystery of the Divine tri-unity both are true. The N.T. speaks of the Church as a virgin
espoused to one husband (2 Corinthians. 11.1,2); which could never be said of an adulterous wife, restored
in grace. Israel is, then, to be the restored and forgiven wife of Jehovah, the Church the virgin wife of the
Lamb (John 3.29; Revelation. 19. 6-8); Israel Jehovah’s earthly wife (Hos. 2, 23); the Church the Lamb’s
heavenly bride (Revelation. 19.7)123
In a footnote to the last reference, Revelation 19:7, Scofield insists,
The ‘Lamb’s wife’ here is the ‘bride’ (Revelation. 21. 9), the Church, identified with the ‘heavenly
Jerusalem’ (Heb. 12. 22, 23), and to be distinguished from Israel, the adulterous and repudiated ‘wife’ of
Jehovah, yet to be restored (Isaiah. 54. 1-10; Hos. 2. 1-17), who is identified with the earth (Hos. 2. 23). 124
Scofield reaches this conclusion guided by his literalistic hermeneutic and presupposition that Israel and the
Church are separate bodies, therefore, ‘A forgiven and restored wife could not be called either a virgin (2
Corinthians. 11: 2,3), or a bride.’125 Such novel teaching of an ‘earthly wife’ and ‘heavenly bride’ is in
plain contradiction to passages such as John 10:16 and Romans 11:24, neither of which, interestingly,
warrant any comment by Scofield.
I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my
voice, and there shall be one flock and one shepherd. (John 10,16)
After all, if you were cut out of an olive tree that is wild by nature, and contrary to
nature were grafted into a cultivated olive tree, how much more readily will these, the natural branches, be
grafted into their own olive tree! (Romans 11,24)
Paul is here emphasising how Gentiles share the same privileges as the faithful remnant of Jewish
believers. This is neither equated with national Israel, nor with a separate olive tree. At some future time
Paul predicts believing Jews will also be grafted in once again. Paul is therefore teaching quite explicitly
that there is one olive tree into which both Jews and Gentiles have and will be grafted on the same basis -
belief in Jesus Christ. In reply to those who, in Paul’s own day, regarded Gentile believers as inferior and
who wished to keep Jewish and Gentile believers separate, he insisted,
There is neither Jew nor Greek, slave nor free, male nor female, for you are all one
in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.
(Galatians 3,28-29)
Paul uses similar analogies of ‘one new man’ (Ephesians 2:13-16), and, ‘fellow heirs, and of the same
body’ (Ephesians 3:4-6), to emphasise that God has taken two peoples and made them one in Christ. By
insisting, however, on arbitrary divisions in biblical history marked off, ‘...by some change in God’s
method of dealing with mankind...’ each ending ‘...in judgment’ and ‘...utter failure in every
dispensation,’126 Scofield sets in tension Old Testament Scripture with New Testament Scripture, divorces
Israel from the Church, and thereby confuses the future with the past. This is made more apparent still by
the way in which Scofield insists that unfulfilled prophecies concerning national Israel will be fulfilled in
the future.
9. Prophetic Promises of a New Covenant with a Restored National Israel

Like Darby, Scofield taught that it was God’s intention to restore the nation of Israel to Palestine,
rebuild the Temple, and re-institute the priesthood and sacrificial system. ‘According to the prophets,
Israel, regathered from all nations, restored to her own land, and converted, is yet to have her greatest
earthly exaltation and glory.’127 In a note attached to Hebrews 7:22, Scofield insists the New Covenant
contains separate promises for both Israel and the church,
The New Covenant secures the personal revelation of the Lord to every believer (v.11)... And
secures the perpetuity, future conversion, and blessing of Israel (Jer. 31.31-40).128
Similarly, in the context of the return of Christ, Scofield asserts,
To Israel, the return of the Lord is predicted to accomplish the yet unfulfilled prophecies of her
national regathering, conversion and establishment in peace and power under the Davidic Covenant (Acts
15. 14-17 with Zech. 14. 1-9)129
So, in his note on Haggai 2:9, Scofield claims, therefore, that there will actually be a fourth and fifth temple
built in Jerusalem.
In a sense all the temples (i.e. Solomon’s; Ezra’s; Herod’s; that which will be used by the
unbelieving Jews under the covenant with the Beast [Dan. 9.27; Mt. 24. 15; 2 Thessalonians 2. 3,4]; and
Ezekiel’s future kingdom temple [Ezk. 40-47.]), are treated as one ‘house’-the ‘house of the Lord,’ 130
Scofield finds evidence for this view in Leviticus 23:23-25 and an unusual typology related to the feast of
Tabernacles.
This feast is a prophetical type and refers to the future re-gathering of long-dispersed Israel. A
long interval elapses between Pentecost and Trumpets, answering the long period occupied in the
Pentecostal work of the Holy Spirit in the present dispensation. Study carefully Isaiah. 18. 3; 27. 13 (with
contexts); 58. (entire chapter), and Joel 2. 1 to 3. 21 in connection with the ‘trumpets,’ and it will be seen
that these trumpets, always symbols of testimony, are connected with the re-gathering and repentance of
Israel after the church, or Pentecostal, period is ended. 131
This highly speculative scheme is simply imposed on a series of texts that teach nothing of the
sort. For example, Leviticus 23:23-25 reads,
The LORD said to Moses, ‘Say to the Israelites, ‘On the first day of the seventh month you are to
have a day of rest, a sacred assembly commemorated with trumpet blasts. Do no regular work, but present
an offering made to the LORD by fire.’
It is surprising that Scofield should begin to base his belief in the return of the Jews to Palestine
and the rebuilding of the Temple on the basis of passages such as this. In one of the cross references given,
Joel 2, Scofield is forced to reinterpret later verses to avoid reversing the chronological order of the chapter.
The earlier portion of the chapter, he claims, refers to the future restoration of Israel. However Peter, on the
great Day of Pentecost, quotes from the latter part, Joel 2:28-32 to explain how the events predicted were
occurring that day. To get round this, Scofield insists,
Acts 2.17, which gives a specific interpretation of ‘afterward’ (Heb. acherith = ‘latter,’ ‘last’).
‘Afterward’ in Joel 2. 28 means ‘in the last days’ (Gr. eschatos), and has a partial and continuous fulfilment
during the ‘last days’ which began with the first advent of Christ (Heb. 1. 2); but the greater fulfilment
awaits the ‘last days’ as applied to Israel.132
So Scofield teaches that a ‘greater fulfilment’ of this passage refers to a future blessing awaiting
Israel rather than that which occurred on the Day of Pentecost at the bestowal of the Holy Spirit on the
Church. Once again national Israel is placed in a superior position to that of the Body of Christ, the Church.
To perpetuate this artificial division, in the cross-reference to Acts 2:17, Scofield has to distinguish
between the ‘last days’ of the Church and the ‘last days’ of Israel.
A distinction must be observed between ‘the last days’ when the prediction relates to Israel , and
the ‘last days’ when the prediction relates to the church (1 Tim. 4. 1-3; 2 Tim. 3. 1-8; Heb. 1.1,2; 1 Peter. 1.
4,5; 2 Peter. 3. 1-9; 1 John 2. 18, 19; Jude 17-19). Also distinguish the expression the ‘last days’ (plural)
from the ‘last day’ (singular); the latter expression referring to the resurrections and the judgment (John 6.
39, 40, 44, 54; 11. 24; 12. 48). The ‘last days’ as related to the church began with the advent of Christ (Heb.
1. 2), but have especial reference to the time of declension and apostasy at the end of this age (2 Tim. 3. 1;
4. 4). The ‘last days’ as related to Israel are the days of Israel’s exaltation and blessing, and are
synonymous with the kingdom-age (Isaiah. 2. 2-4; Mic. 4. 1-7). They are ‘last’ not with reference to this
dispensation, but with reference to the whole of Israel’s history.133
To justify his dispensational scheme and a glorious future for Israel in the Kingdom age, Scofield
concedes that the Scriptures speak of two occasions when national Israel returned to Palestine, but insists a
third return is also predicted.
The gift of the land is modified by prophecies of three dispossessions and restorations (Genesis.
15. 13, 14, 16; Jer. 25. 11, 12; Deut. 28. 62-65; 30. 1-3). Two dispossessions and restorations have been
accomplished. Israel is now in the third dispersion, from which she will be restored at the return of the Lord
as King under the Davidic Covenant (Deut. 30. 3; Jer. 23. 5-8; Ezk. 37. 21-25; Lk. 1. 30-33; Acts 15. 14-
17).134
Scofield’s argument for a third return is based on two important deductions that follows from his
literalist hermeneutic. First, that Israel had never taken all the land promised to Abraham, and second, that
Messianic promises had not been fulfilled during the first advent. In linking these two together, Scofield
speculated that the return to the land would follow the return of the Lord,135 a chronology that is
contradicted in the conflicting notes on Deuteronomy 30:3-5, written with hindsight in the New Scofield
Reference Bible published in 1967,136 yet reiterated again, without comment in the New Scofield Study
Bible of 1984.137 In a note on Deuteronomy 30:3, Scofield argues,
The Palestinian Covenant gives the conditions under which Israel entered the land of promise. It is
important to see that the nation has never as yet taken the land under the unconditional Abrahamic
Covenant, nor has it ever possessed the whole land (cf. Genesis. 15. 18 with Num. 34. 1-12). The
Palestinian Covenant is in seven parts,
(1) Dispersion for disobedience, v. 1 (Deut. 28. 63-68. See Genesis. 15. 18. note).
(2) The future repentance of Israel while in the dispersion, v.2.
(3) The return of the Lord, v. 3 (Amos 9. 9-14; Acts 15. 14-17).
(4) Restoration to the land, v. 5 (Isaiah. 11. 11, 12; Jer. 23. 3-8; Ezk. 37. 21-25).
(5) National conversion, v. 6 (Rom. 11. 26, 27; Hos. 2. 14-16).
(6) The judgment of Israel’s oppressors, v. 7 (Isaiah. 14. 1, 2; Joel 3. 1-8; Mt. 25. 31-46).
(7) National prosperity, v. 9 (Amos 9. 11-14)138
Far from the Abrahamic covenant being ‘unconditional’, Scofield and his later dispensational
revisionists, ignore or minimise the seriousness of the injunctions contained in this very passage of
Deuteronomy which plainly teaches that occupation of the land would always be conditional on adherence
to her covenantal obligations, a principle Moses was concerned to impress upon Israel before she entered
the land, a principle subsequently demonstrated throughout Israel’s history, and in particular under the
Assyrian and Babylonian captivities.
Schuyler English, in his 1967 revision of the Scofield Reference Bible, consistently adds to Scofield’s
original notes to give a more explicit dispensational reading of key texts. In many cases references to
contemporary Israel are appended to verses on which Scofield originally made no comment at all. So, to
Genesis 12:7, Schuyler English adds,
(12:7) The verb ‘give’ appears over 1000 times in the Bible, with greatest frequency in relation to God
giving the land of Palestine to his people Israel, a truth here announced for the first time but repeated in
nearly 150 passages in the O.T...139
One may legitimately ask for evidence of the same promise being made in the New Testament.
Again, on Deuteronomy 30:5, Schuyler English adds the following innovation,
No passage of Scripture has found fuller confirmation in the events of history than Dt. 28 - 30. In
A.D. 70 the Jewish nation was scattered throughout the world because of disobedience and rejection of
Christ. In world-wide dispersion they experienced exactly the punishments foretold by Moses. On the other
hand, when the nation walked in conformity with the will of God, it enjoyed the blessing and protection of
God. In the twentieth century the exiled people were restored to their homeland.140
No attempt is made to explain the apparent contradiction in Israel’s continued ‘disobedience and
rejection of Christ’ and their restoration, ‘to their homeland,’ other than to insist the promises made to
Israel have been ‘postponed’ during this church age. Ironically, the attempt by Scofield’s revisers to make
Deuteronomy 30:1-6 speak of a final restoration to the land is actually undermined just a few verses further
on in Deuteronomy 30:11-20 where Moses reiterates the same warning.
But if your heart turns away and you are not obedient, and if you are drawn away to bow down to
other gods and worship them, I declare to you this day that you will certainly be destroyed. You will not
live long in the land you are crossing the Jordan to enter and possess. This day I call heaven and earth as
witnesses against you that I have set before you life and death, blessings and curses. (Deuteronomy 30,17-
19)
Not surprisingly, no notes are included in any version of Scofield for this passage. Scofield’s
dispensational hermeneutic nevertheless requires a futuristic interpretation of this passage on the grounds
that Israel has never yet received all the land allegedly ‘unconditionally’ and literally promised under the
Abrahamic Covenant. Therefore, Scofield insists, logically, she must do so one day. So, in paragraph
headings to Isaiah 11, he adds the bold assertion that these verses speak of, ‘The vision of the Jewish
remnant in the great tribulation’ for vv. 20-27 and, ‘The approach of the Gentile hosts to the battle of
Armageddon.’ for vv. 28-34. Then in a footnote to Isaiah 11 Scofield writes,
The order of events in Isaiah. 10., 11., is noteworthy. Isaiah. 10. gives the distress of the Remnant
in Palestine in the great tribulation (Psalm. 2. 5; Revelation. 7. 14), and the approach and destruction of the
Gentile hosts under the Beast (Dan. 7. 8; Revelation. 19. 20). Isaiah. 11. immediately follows with its
glorious picture of the kingdom-age. Precisely the same order is found in Revelation. 19., 20...
That nothing of this occurred at the first coming of Christ is evident from the comparison of the
history of the times of Christ with this and all the other parallel prophecies. So far from re-gathering
dispersed Israel and establishing peace in the earth, His crucifixion was soon followed (A.D. 70) by the
destruction of Jerusalem, and the utter scattering of the Palestinian Jews amongst the nations141
Significantly, this dogmatic footnote denying any link with the incarnation of Jesus Christ, is
omitted in the New Scofield Study Bible.
The argument concerning God’s possible future purposes for a revived national Israel therefore in
part stands or falls on whether the promise made under the Abrahamic Covenant has or has not yet been
fulfilled. In Genesis 15:18 we are told,
On that day the LORD made a covenant with Abram and said, ‘To your descendants I give this land, from
the river of Egypt to the great river, the Euphrates...
Then, in Deuteronomy 6, Moses says,
See, I have given you this land. Go in and take possession of the land that the LORD swore he
would give to your fathers--to Abraham, Isaac and Jacob--and to their descendants after them.
(Deuteronomy 1,8)
But he brought us out from there to bring us in and give us the land that he promised on oath to
our forefathers. (Deuteronomy 6,23)
In these passages Moses reminds the Israelites that God had rescued them from Egypt in order to
fulfil the promise made to Abraham that his seed would inherit the Promised Land. God reaffirms that same
promise to Moses’ successor, Joshua.
Be strong and courageous, because you will lead these people to inherit the land I swore to their
forefathers to give them. (Joshua 1,6)
The question then arises, did Israel do so? While it is true that the Jews have never exercised
political sovereignty over all the land between the Nile and the Euphrates, looking back, the writer of the
book of Joshua regarded the covenant promise as having already been fulfilled in that generation.
So Joshua took the entire land, just as the LORD had directed Moses, and he gave it as an
inheritance to Israel according to their tribal divisions. Then the land had rest from war. (Joshua 11,23)
So the LORD gave Israel all the land he had sworn to give their forefathers, and they took
possession of it and settled there. The LORD gave them rest on every side, just as he had sworn to their
forefathers. Not one of their enemies withstood them; the LORD handed all their enemies over to them.
Not one of all the Lord’s good promises to the house of Israel failed; every one was fulfilled. (Joshua
21,43-45)142
It is significant that we are told Joshua took ‘the entire land’ because the Lord had given ‘Israel all
the land he had sworn to give their forefathers’. To the claim that certain promises have yet to be fulfilled,
Joshua is emphatic, ‘Not one of all the Lord’s good promises to the house of Israel failed; every one was
fulfilled.’ Likewise, Nehemiah, writing after the second exile, looked back to the first exile and could
testify in praise to God for the fulfilment of the promises made to Abraham,
You gave them kingdoms and nations, allotting to them even the remotest frontiers... You made
their sons as numerous as the stars in the sky, and you brought them into the land that you told their fathers
to enter and possess. (Nehemiah 9,22-23)
These passages record the first re-gathering of the Israelites to the Promised Land and Nehemiah
even refers to the metaphorical promise to make Abraham’s descendants ‘as numerous as the stars in the
sky’ (cf. Genesis 22:17). It is significant, however, that Scofield gives no footnotes to these passages, nor
offers any cross-references to them. Instead he relies on a literalistic interpretation of Genesis 15:18 that
leads him to contradict these other passages of Scripture.
This selective approach is not the only occasion on which Scofield mishandles Scripture in order
to maintain his dispensational scheme. He does the same with the second exile. The Prophets, while
warning of judgement and chastisement also offer, in varying degrees of explicitness, the promise of a
second return. After 70 years this was fulfilled under Zerubbabel, and recorded in Ezra and Nehemiah.
However, Scofield insists they refer to a third return on the premise that certain Messianic promises have
not yet been completely fulfilled literally. An example he gives is Jeremiah 23:5-8,
The days are coming,’ declares the LORD, ‘when I will raise up to David a righteous Branch, a
King who will reign wisely and do what is just and right in the land. In his days Judah will be saved and
Israel will live in safety... ‘So then, the days are coming,’ declares the LORD, ‘when people will no longer
say, ‘As surely as the LORD lives, who brought the Israelites up out of Egypt,’ but they will say, ‘As surely
as the LORD lives, who brought the descendants of Israel up out of the land of the north and out of all the
countries where he had banished them.’ Then they will live in their own land.
In a footnote to this passage, Scofield asserts,
This final restoration is shown to be accomplished after a period of unexampled tribulation (Jer
30. 3-10), and in connection with the manifestation of David’s righteous Branch (v. 5), who is also
Jehovah-tsidkenu (v. 6). The restoration here foretold is not to be confounded with the return of a feeble
remnant of Judah under Ezra, Nehemiah, and Zerubbabel at the end of the 70 years (Jer. 29. 10). At His
first advent Christ, David’s righteous Branch (Lk. 1. 31-33), did not ‘execute justice and judgment in the
earth’ but was crowned with thorns and crucified. Neither was Israel the nation restored, nor did the Jewish
people say, ‘The Lord our righteousness.’ Cf. Rom. 10. 3. The prophecy is yet to be fulfilled (Acts 15. 14-
17).143
Another passage which Scofield insists supports his belief in a ‘third’ return is Ezekiel 37 and the
vision of the valley of dry bones.
Having announced (Ezk. 36. 24-38) the restoration of the nation, Jehovah now gives in vision and
symbol the method of its accomplishment. Verse 11 gives the clue. The ‘bones’ are the whole house of
Israel who shall then be living. The ‘graves’ are the nations where they dwell. The order of the procedure
is, (1) the bringing of the people out (v. 12); (2) the bringing of them in (v. 12); (3) their conversion (v. 13);
(4) the filling with the Spirit (v.14). The symbol follows. The two sticks are Judah and the ten tribes;
united, they are one nation (vs. 19-21). Then follows (vs. 21-27) the plain declaration as to Jehovah’s
purpose, and verse 28 implies that then Jehovah will become known to the Gentiles in a marked way. This
is also the order of Acts 15. 16, 17, and the two passages strongly indicate the time of full Gentile
conversion.144
It is difficult to conceive how such an entirely futuristic interpretation would have brought comfort
to the Jewish exiles in Babylon to whom Ezekiel was sent to minister.
In the footnote to Genesis 15, Scofield offers just two New Testament references to vindicate his
claim that there would be a third return to the Land. Luke 1:30-33 and Acts 15:13-17. Significantly there is
in fact no reference to “land” in either of these passages. Luke 1:33 states, “and he will reign over the house
of Jacob forever; his kingdom will never end.” Without further comment or footnote to the actual text,
Scofield takes Luke 1:30-33 to be an implicit prediction of the return of Israel, a third time, to the Land in
which Jesus will therefore “reign” as king for ever. He clearly sees this as specific to Israel rather than as a
universal reference to earthly or heavenly rule as other commentators have done.
The second New Testament passage which Scofield claims speaks of a third return is Acts 15:13-
17. This contains the quote by James taken from Amos 9:11-12.
After this I will return and rebuild David’s fallen tent. Its ruins I will rebuild, and I will restore it,
that the remnant of men may seek the Lord, and all the Gentiles who bear my name, says the Lord, who
does these things’ that have been known for ages. (Acts 15:16-18)
For Scofield, ‘Dispensationally, this is the most important passage in the N.T. It gives the divine
purpose for this age, and for the beginning of the next.’145 since it contains James’ summary of the decision
reached by the Apostles and elders that Gentile believers were not required to undergo circumcision or be
commanded to keep the law of Moses as some of the Pharisees had insisted (Acts 15:5-6). James appeals to
Amos 9:11 as proof that what they had been witnessing since Pentecost, in seeing Gentiles come to faith,
had been predicted long ago and was therefore consistent with God’s will.
Scofield reads considerably more into this passage however. So much so that he obscures its most
obvious and direct meaning. The reason Scofield believes ‘dispensationally’, this to be ‘...the most
important passage in the N.T.’ is because,
It gives the divine purpose for this age, and for the beginning of the next. (1) The taking out from
among the Gentiles of a people for His name, the distinctive work of the present, or church-age... Precisely
this has been in progress since Pentecost. The Gospel has never anywhere converted all, but everywhere
has called out some. (‘After this [viz. the out-calling] I will return.’ James quotes from Amos 9. 11, 12. The
verses which follow in Amos describe the final re-gathering of Israel... (3) ‘And will build again the
tabernacle of David,’ i.e. re-establish the Davidic rule over Israel (2 Sam. 7. 8-17; Lk. 1. 31-33). (4) ‘That
the residue of man [Israelites] may seek after the Lord’ (cf. Zech. 12. 7, 8; 13. 1,2). (5) ‘And all the
Gentiles,’ etc. (cf. Mic. 4. 2; Zech. 8. 21, 22). This is also the order of Rom. 11. 24-27.146
Scofield has interpreted the ‘After this...’ as meaning that ‘after James’ or ‘after Pentecost’, in fact
at least 1,900 years ‘after’, God would some day ‘rebuild the tabernacle of David’. In doing so Scofield
ignores the fact that James is actually quoting Amos and a chronology seen from Amos’ perspective, to
explain what had happened since the time of Amos and the amazing conversion of Cornelius and other
Gentiles which had caused such a stir (Acts 15:2-4) and necessitated this potentially divisive meeting
between Paul and Barnabas, the Apostles and Elders.
Schuyler English in his revision of Scofield attempts to reinforce this dispensational reading.
With the exception of the first five words, vv. 16 - 18 are quoted from Amos 9:11 - 12. James
quoted from the LXX, which here preserved the original text (see Amos 9:12, note). Amos 9:11 begins
with the words “in that day.” James introduced his quotation in such a way as to show what day Amos was
talking about, namely, the time after the present world-wide witness (Acts 1:8), when Christ will return.
James showed that there will be Gentile believers at that time as well as Jewish believers; hence he
concluded that Gentiles are not required to become Jewish proselytes by circumcision.”147
Here Schuyler English presumably believes the promise to “restore David’s fallen tent” refers to
the physical return of Israel to the Land rather than the spiritual return of Israel to their Lord. The quotation
is taken from Amos 9:11.
In that day I will restore David’s fallen tent. I will repair its broken places, restore its ruins, and
build it as it used to be, so that they may possess the remnant of Edom and all the nations that bear my
name, “ declares the LORD, who will do these things. “The days are coming,” declares the LORD, “when
the reaper will be overtaken by the plowman and the planter by the one treading grapes. New wine will drip
from the mountains and flow from all the hills. I will bring back my exiled people Israel; they will rebuild
the ruined cities and live in them. They will plant vineyards and drink their wine; they will make gardens
and eat their fruit. I will plant Israel in their own land, never again to be uprooted from the land I have
given them,” says the LORD your God. (Amos 9:11-15)
“Amos’ single prophecy of future blessing (9:11 - 15) details (1) the restoration of the Davidic
dynasty (v. 11); (2) the conversion of the nations (v. 12); (3) the fruitfulness of the land (v. 13); (4) Israel’s
return from captivity (v. 14); (5) the rebuilding of the waste cities (v. 14); and (6) Israel’s permanent
settlement in the holy land (v. 15).”148
Whereas Scofield and Schuyler English take James’ quote of Amos as promising a future literal
and permanent return to the Land, James, does not actually quote Amos 9:13-15, stopping at, and
paraphrasing, verse 12. Instead James dwells on the purpose - the bringing of people to faith in the
Messiah, and specifically the explanation of why Gentiles were turning to the Lord. James is simply
appealing to the prophets to vindicate the universality of the Gospel and the Gentile mission in particular. If
dispensationalists see this as ‘spiritualising’ the Old Testament text, then they should acknowledge that it is
James under the inspiration of the Holy Spirit who does so.149
By using the passage to teach some predetermined chronological and superior futuristic plan for
national Israel, however, Scofield and Schuyler English take away the heart of the passage which implicitly
focuses on the wonder of Christ’s work at Calvary as the reason Gentiles were turning to God (Acts 15:26).
Furthermore, on the basis of Scofield’s logic, and as others have insisted subsequently, the ‘return’ of Israel
to the Land could precede her return to the Lord, since this Jewish revival will occur on His ‘return’ thus
negating the need for evangelism among the Jews.
It is a simple fact that nowhere is a third re-gathering ‘to the land’ mentioned anywhere in the
Bible. Each passage quoted by Scofield refers either to the first or second re-gathering to the land, or as in
the case of Amos 9, to the first advent of the Lord Jesus Christ. It is significant that following the
rebuilding of Solomon’s temple in 516 B.C. there are no biblical references in either the Old or the New
Testament to any return to the Land.
From the perspective of the New Testament, the Land, as much as the nation of Israel, has ceased
to have any significance in the future purposes of God. So for example, in the Sermon on the Mount Jesus
reinterprets and universalises the promises made to Israel in Psalm 37.
Psalm 37: 11, 22, 29 Matthew 5:5
But the meek will inherit the land and enjoy great peace... Blessed are the meek, for they will inherit the earth.
those the Lord blesses will inherit the land, but those he
curses will be cut off... the righteous will inherit the land
and dwell in it forever.
Similarly, when Paul is listing the present benefits that still pertain to Israel in Romans 9,
significantly, apart from the indirect reference by way of to ‘the covenants’ he does not explicitly mention
the land or kingdom as one of them.150
...the people of Israel. Theirs is the adoption as sons; theirs the divine glory, the covenants, the
receiving of the law, the temple worship and the promises. Theirs are the patriarchs, and from them is
traced the human ancestry of Christ, who is God over all, forever praised! Amen. (Romans 9,4-5)
Probably most conclusive of all, Jesus himself rules out any notion that Israel will enjoy any discrete
national identity, as a ‘kingdom’ in the future.
Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will
produce its fruit. (Matthew 21:43)
Gerstner interprets this as signalling,
...the end of the nation of Israel as the chosen people of God. They have been tried and found
wanting. God’s patience has been exausted. If there were any doubts about that being the obvious meaning
of the words, the parable on which they are based would utterly eliminate any lingering procrastination.151
Gerstner points out that the Greek word used in verse 43 for nation (ethnos) is invariably used to describe
the Gentile peoples, and in context, the parable of the tenants clearly relates to and contrasts with the
disobedience of the Jewish nation.152 Instead of attempting to explain how Jesus might be describing a
‘temporary’ rejection of the Jews, Ryrie reverses the plain intention of the text to fit a dispensational
framework, asserting,
The kingdom of God shall be taken from you (leaders of Israel), and given to a nation (Israel)
bringing forth the fruits thereof.153
Gerstner also notes that Chafer, Walvoord and Gaebelein remain ‘curiously silent’ on this verse.154
Allis summarises the traditional interpretation that Jesus is here signalling the end of any national identity
for Israel within the purposes of God.
Jesus declared to the Jews that the kingdom should ‘be taken from’ them (Matt. xxi. 41f.). The
children of the kingdom (the natural and lawful heirs) are to be ‘cast out’ (viii. 11f.). None of those
‘bidden’ are to taste of the marriage supper (Lk. xiv. 24). The vineyard is to be given to ‘other
husbandmen’; to ‘a nation bringing forth the fruits thereof’; men are to come from the ‘highways,’ from
‘the east and west and north and south,’ to partake with Abraham, Isaac, and Jacob of the marriage
supper.155
Unperturbed by such discrepancies, inconsistencies and omissions Scofield constructs a detailed
‘end-times’ scenario which forms the basis of much contemporary apocalyptic dispensationalism.
10. Speculations on Armageddon and the Day of the Lord

In 1897 when Scofield spoke at the Niagara Prophetic Conference, his commitment to Darby’s
doctrine of a ‘failing church’ and imminent rapture were well formulated. His message was entitled, ‘The
Return of the Lord.’
The signs and portents of the end-time are now so many and so ominous than men of vision
everywhere, and in every walk of life, are taking note of them; and this quite apart from the interpretation
of them which prophecy gives. Men like Gladstone and Bismark have said that the catastrophe of present
day civilisation is near and cannot be averted; that the destructive agencies are more and mightier than the
forces of conservatism, and that no man may predict what form the reconstructed social order will assume
after the inevitable cataclysm... We have risen from our study of the Word of God to come up here year by
year to utter this warning-that the age ends in disaster, in ruin, in the great, final, world-catastrophe and for
this we have been branded pessimists.156
Scofield followed Darby in describing in detail the events preceding the Great Tribulation and
battle of Armageddon. It is interesting to compare the categorical footnotes to Ezekiel 38 found in the 1917
Scofield Reference Bible with the more circumspect notes of the 1984 New Scofield Study Bible.
That the primary reference is to the northern The reference is to the powers in the north of
(European) powers, headed up by Russia, all Europe, headed by Russia. The whole passage
agree. The whole passage should be read in should be read in connection with Zech. 12. 1-4; 14.
connection with Zech. 12. 1-4; 14. 1-9; Matthew. 1-9; Matthew. 24. 14-30; rev. 14. 14-20; 19. 17-21.
24. 14-30; rev. 14. 14-20; 19. 17-21. Gog is probably the prince; Magog, his land.
‘Gog’ is the prince, ‘Magog.’ his land. The Russia and the northern powers have long been the
reference to Meshech and Tubal (Moscow and persecutors of dispersed Israel, and it is congruous
Tobolsk) is a clear mark of identification. both with divine justice and the covenants of God
Russia and the northern powers have been the that destruction shall fall in connection with the
latest persecutors of dispersed Israel, and it is attempt to exterminate the remnant of Israel in
congruous both with divine justice and with the Jerusalem.
covenants (e.g. Genesis. 15. 18, note; Deut. 30. 3, The entire prophecy belongs to the yet future day of
note) that destruction should fall at the climax of the Lord (see notes at Joel 1:15; Revelation
the last mad attempt to exterminate the remnant of 19:19).158
Israel in Jerusalem.
The whole prophecy belongs to the yet future ‘day
of Jehovah’ (Isaiah. 2. 10-22; rev. 19. 11-21), and
to the battle of Armageddon (rev. 16. 14; 19. 19,
note), but includes also the final revolt of the
nations at the close of the kingdom-age (rev. 20.
7-9).157
A similar comparison of the footnotes to Revelation 19:19 in both editions shows how
dispensationalist speculations concerning Armageddon have been modified to take account of recent
history.
So for example where Scofield, writing at the height of the colonial era, could speculate about
“...the coming of the Lord in glory (Revelation. 19. 1, 21), until which time Jerusalem is politically subject
to Gentile rule (Luke 21. 24).”159 E. Schuyler English, writing in 1967 takes account of the events of 1948
and revises the note to read somewhat more enigmatically, “Until then Jerusalem will be, as Christ said,
“trampled on by the Gentiles.” (Luke 21:24)”160
Similarly, Scofield sees the purpose of the Lord’s visible return to earth, subsequent to the secret
rapture and removal of the saints to heaven, specifically in order to ‘deliver the Jewish remnant besieged by
the Gentile world-powers under the Beast and False Prophet’.161 This scheme is not apparently shared by E.
Schuyler English who, with the benefit of 20th Century hindsight, sees more significance in the invading
chinese army than in the deliverance of Israel.
Armageddon (the ancient hill and valley of Megiddo, Armageddon (the name itself is to be found only in
west of Jordan in the plain of Jezreel) is the appointed 16:16) is the ancient hill and valley of Megiddo,
place for the beginning of the great battle in which the west of the Jordan in the plain of Jezreel between
Lord, at his coming in glory, will deliver the Jewish Samaria and Galilee. It is the appointed place where
remnant besieged by the Gentile world-powers under the armies of the beast and false prophet will be
the Beast and False Prophet (rev. 16.13-16; Zech. destroyed by Christ’s descending to earth in glory
12.1-9). Apparently the besieging hosts, whose (vv. 11,15,19,21), as well as any other forces which
approach to Jerusalem is described in Isaiah. 10.28-32, will come against the beast in their attack on
alarmed by the signs which precede the Lord’s coming Palestine (e.g. the remainder of the Far Eastern army
(Mt. 24.29,30), have fallen back to Megiddo, after the of 200 million men), and others (9:13 - 18; 16:12 -
events of Zech. 14.2, where their destruction begins; a 14,16; cp. Joel 3:9 - 16; Zech 12:1 - 9; 14:1 - 4;
destruction consummated in Moab and the plains of Matthew 24:27 - 30).
Idumea (Isaiah. 63.1-6). This battle is the first event in The battle is a fulfillment of the striking-stone
“the day of Jehovah” (Isaiah. 2.12, refs.), and the prophecy of Dan 2:35... See also Isaiah 2:12, refs.163
fulfilment of the smiting-stone prophecy of Dan.

2.35.162
As has been shown Scofield divided the world into three classes of people, Jews, Gentiles and the
visible church.164 Consequently he sees the return of Jesus Christ as having a ‘threefold relation: to the
church, to Israel, to the nations.’165 In a most unorthodox manner, Scofield even claims that after the
judgment there will be forgiveness and blessing for both Jews and Gentiles long after the church has been
raised to heaven.
(a) To the church the descent of the Lord into the air to raise the sleeping and change the living
saints is set forth as a constant expectation and hope...
(b) To Israel, the return of the Lord is predicted to accomplish the yet unfulfilled prophecies of her
national regathering, conversion and establishment in peace and power under the Davidic Covenant (Acts
15. 14-17 with Zech. 14. 1-9)
(c) To the Gentile nations the return of Christ is predicted to bring the destruction of the present
political world-system (Dan. 2.34, 35; Revelation. 19. 11, note); the judgment of Mt. 25. 31-46, followed
by world-wide Gentile conversion and participation in the blessings of the kingdom (Isaiah. 2. 2-4; 11. 10;
60. 3; Zech. 8. 3, 20, 23; 14. 16-21).166
It is interesting to observe how Scofield used passages such as Matthew 24 to make prophetic
interpretations fit contemporary events, a pattern developed by subsequent dispensationalists. So, in
referring to Allenby’s capture of Jerusalem in December 1917, Scofield wrote to Charles Trumball, his
biographer, ‘Now for the first time, we have a real prophetic Sign.’ 167 A year later, in 1918 Scofield
published, What Do The Prophets Say?, a series of studies that had previously appeared in the Sunday
School Times in 1916. This included a chapter entitled, ‘Does the Bible Throw Light on This War?’
Scofield speculated,
So far as the prophetic Word has spoken there is not the least warrant for the expectation that the
nations engaged in the present gigantic struggle will or can make a permanent peace. It is fondly dreamed
that out of all the duffering and carnage and destruction of this war will be born such a hatred of war as will
bring to pass a federation of the nations-The United States of the World-in which will exist but one army,
and that an international peace, rather than an army.
For once there is some correspondence between a popular dream and the prophetic Word. For that
Word certainly points to a federated world-empire in the end-time of the age... It is, of course, possible,
nay, probable that some temporary truce may end, or suspend for a time, the present world-war, for ten
kingdoms will exist at the end-time in the territory once ruled over by Rome.168
There are remarkable similarities between Scofield’s views and those written 60 years later by Hal Lindsey
who equally dogmatically asserts,
We are the generation the prophets were talking about. We have witnessed biblical prophecies
come true. The birth of Israel. The decline in American power and morality. The rise of Russian and
Chinese might. The threat of war in the Middle East. The increase of earthquakes, volcanoes, famine and
drought. The Bible foretells the signs that precede Armageddon... We are the generation that will see the
end times ...and the return of Jesus.169
Dwight Wilson observes,
The premillinarian’s history is strewn with a mass of erroneous speculations which have
undermined their credibility... The supposed restoration of Israel has confused the problem of whether the
Jews are to be restored before or after the coming of the Messiah. The restoration... Has been pinpointed to
have begun in 1897, 1917, and 1948... It is not likely that the situation will change greatly.170
11. Conclusions: The Legacy of Scofieldism on Christian Zionism

William E. Cox, a former dispensationalist and subsequently a critic of Scofieldism offers this
appraisal of his abiding influence.
Scofield’s footnotes and his systematized schemes of hermeneutics have been memorized by many
as religiously as have verses of the Bible. It is not at all uncommon to hear devout men recite these
footnotes prefaced by the words, ‘The Bible says...’ Many a pastor has lost all influence with members of
his congregation and has been branded a liberal for no other reason than failure to concur with all the
footnotes of Dr. Scofield. Even many ministers use the teachings of Scofield as tests of orthodoxy! Charles
G. Trumball, late editor of the Sunday School Times, spoke of the Scofield Bible in the following terms, in
his book, The Life Story of C. I. Scofield: ‘God-planned, God-guided, God-energized work.(p. 114).’171
In 1890 Scofield began his Comprehensive Bible Correspondence Course through which tens of
thousands of students around the world were introduced to his dispensational teaching about a failing
Church and a future Israel. Scofield directed the Course until 1914 when it was taken over by the Moody
Press, associated with the Moody Bible Institute.
In the 1890’s during Scofield’s pastorate in Dallas he was also head of the Southwestern School of
the Bible, the forerunner to Dallas Theological Seminary, founded in 1924 by another of his disciples,
Lewis Sperry Chafer, who became probably Scofield’s most influential exponent.
Chafer has, in the history of American Dispensationalism, a double distinction. First, he
established and led Dispensationalism’s most scholarly institution through the formative years of its
existence. Second, he produced the first full and definitive systematic theology of Dispensationalism. This
massive eight-volume work is a full articulation of the standard Scofieldian variety of dispensational
thought, constantly related to the Biblical texts and data on which it claims to rest. Its influence appears to
have been great on all dispensationalist teachers since its first publication, though it is fading today.
All of Chafer’s work and career was openly and obviously in the Scofieldian tradition. A few
years before his death, Chafer, faithful to his mentor to the last, was to say of his greatest academic
achievement, ‘It goes on record that the Dallas Theological Seminary uses, recommends, and defends the
Scofield Bible.’
The major line of dispensational orthodoxy is clear and unbroken from Darby to Scofield to
Chafer to Dallas.172
For example, Chafer repeatedly defended both Scofield’s and Darby’s foundational assumption
that the Bible reveals God is working through two different channels, Israel and the church.
...with the call of Abraham and the giving of the Law and all that followed, there are two widely
different, standardized, divine provisions, whereby man, who is utterly fallen, might come into favour with
God... These systems [of law and grace] do set up conflicting and opposing principles. But since these
difficulties appear only when an attempt is made to coalesce systems, elements, and principles which God
has separated, the conflicts really do not exist at all outside these unwarranted unifying efforts... The true
unity of the Scriptures is not discovered when one blindly seeks to fuse these opposing principles into one
system... Though dispensationalism does... Departmentalize the message of the Word of God according to
its obvious divisions, [it] does also discover the true unity of the Bible. The outstanding characteristic of the
dispensationalist is... That he believes every statement of the Bible and gives to it the plain, natural
meaning its words imply. [Dispensationalism] has changed the Bible from being a mass of more or less
conflicting writings into a classified and easily assimilated revelation of both the earthly and heavenly
purposes of God, which purposes reach on into eternity to come.173
It is perhaps therefore not surprising that these two institutions, the Moody Bible Institute in
Chicago and Dallas Theological Seminary have since then continued to be the foremost apologists for
Scofield’s dispensational views, and Christian Zionism in particular.
Revised 31 August 1998
18,300 words
Further work on Scofield

1. Key Questions
1. What were Scofield’s views?
2. Where did those views come from?
3. How far John Nelson Darby, (Plymouth Brethren) influenced Scofield?
4. What were the consequences of Scofield’s views?
5. Who quotes them? Mirrored them? Developed them?
6. How popular have they become?
2. Original Sources
Check out section 11 references in NSRB to Armageddon. Says this or typo?
Check book by Gaebelein SRB for quote fn. 20 p. 5 in Irving chapter
Must obtain copy “Rightly Dividing the Word of Truth” ask Internet network.
Need to locate names of editors and background material to this edition.
Q. Is it the same as the New Scofield Reference Bible pub. 1967?

Search all relevant 2nd edition notes
Compare and contrast with 3rd edition notes and vice versa.
Q. How does 3rd edition interpret quotes from 2nd?
List where changes and/or theological statements are significant
Create column comparison of major changes
Create sub-chapter on Introduction to Scofield quoting from his introduction and making observations - e.g.
no credit to Darby in SRB.
Check Jerusalem Post and Time CD for Scofield
3. Secondary Sources
Must incorporate material from Fuller next.
Integrate Bass quotations, esp. pp. 18, 19, 21, 28, 34,148-150.
Good Scofield material in ‘Israel in Prophecy’
Marsden traces influence of Scofield over D.L. Moody’s Lieutenants and American evangelicalism, pp. 40-
41
List other sources in a bibliography
4. Further Research
Locate and integrate Scofield material at Evangelical library
Locate access to 1st edition (1909)
Find Quickverse Scofield box in loft. quote from box on sources and personalities.
Locate other works on Dispensationalism upstairs at Oak Hill
Need to create separate chapter on hermeneutics - see Bass p.21 ‘literalism’
Work through all Scofield’s references to Israel, etc. and compare and contrast with
the New Scofield Reference Bible.
see p.1033 note 1. and p.1106, to the way Scofield treats same event in Luke and Matthew so Luke’s
destruction of Jerusalem = Titus; Matthew’s to a future war. Add to section 7.
How did Darby view Ezekiel 38?
n.b. Need to locate 1st edition 1909 to compare with 2nd and 3rd editions.
How did his Board of Consulting Editors modify his initial views?
Compare 2nd and 3rd edition on notes for Deut. 30.5 about possessing the land.
Scofield’s chronology has had to be amended since for his the Lord’s return preceded the return of Israel to
the land....
Check out specifically any note on this passage in the 1967 version.
If none found revise my reference to a ‘contradiction’ on page 9.
List key quotations from 1909 & 1917 Scofield’s with the 1948 edition in separate parallel columns.
Locate Albertus Pieters, A Candid Examination of the Scofield Bible. (Swengel, Pennsylvania, Bible Truth
Depot) n.d.
Check out Scofield’s attitude to the ‘Rapture’
revised 31 August 1998
1
For example, The New Scofield Reference Bible ed. E. Schuyler English (New York, Oxford University
Press, 1967); The Ryrie Study Bible Expanded Edition (Chicago, Moody Bible Institute, 1994); The New
Scofield Study Bible (New York, Oxford University Press, 1984); Scofield Study Notes (Quickverse for
Windows, Parsons Technology, 1994)
2
Ernest R. Sandeen, The Roots of Fundamentalism, British and American Millenarianism, 1800-1930
(Chicago, University of Chicago Press, 1970), p. 222.
3
Charles G. Trumball, The Life Story of C. I. Scofield (Oxford University Press, New York, 1920)
4
Joseph M. Canfield, The Incredible Scofield and his Book (Vallecito, California, Ross House Books,
1988). Canfield refers to a third source by William A. BeVier, A Biographical Sketch of C.I. Scofield: A
Thesis Presented to the Faculty of the Graduate School of Southern Methodist University in Partial
Fulfilment of the Requirements of the Master of Arts with a Major in History. May 1960. See also Albertus
Pieters, A Candid Examination of the Scofield Bible (Grand Rapids, Douma Publications)
5
Trumball, Scofield., p. 125.
6
cited by Canfield, Incredible., p. 1. as reported in The Dallas Morning News, Monday Nov. 28, 1921, p. 7.
7
Canfield, Incredible., pp. 15, 108.
8
Canfield, Incredible., p. 48.
9
10
11
12
13
14
15
16
From the papers in case No. 2161, supplied by the Atchison County Court, cited in Canfield, Incredible.,
p. 89.
17
From the papers in case No. 2161, supplied by the Atchison County Court, cited in Canfield, Incredible.,
p. 89.
18
19
20
21
22
23
24
25
26
27
Canfield, Incredible., pp. 222, 277, 291.
28
From the files of the Kansas State Historical Society, as cited by Canfield, Incredible., pp. 79-80.
29
Newspaper from the files of the Kansas City Public Library, as cited by Canfield, Incredible., pp. 82-83.
30
Canfield, Incredible., pp. 83-84.
31
Canfield, Incredible., p. 151
32
33
C.I. Scofield, The Purpose of God in This Age, a sermon preached at First Congregational, Dallas,
October 15, 1893, p. 19. Cited by Canfield, Incredible., p. 137.
34
John Gerstner, Wrongly Dividing the Word of Truth (Brentwood, Tennessee, Wolgemuth & Hyatt,
1991), p. 38.
35
Ernest Reisinger, ‘A History of Dispensationalism in America’
(http://www.founders.org/FJ09/article1.html)
36
Ernest Sandeen, The Roots of Fundamentalism British & American Millenarianism 1800-1930 (Chicago,
University Chicago Press, 1970), pp. 74-75.
37
38
Clarence B. Bass, Backgrounds to Dispensationalism (Grand Rapids, Michigan, Eerdmans, 1960), p. 18.
See also Loraine Boettner, The Millennium (Grand Rapids, Baker, 1958), p. 369f.
39
W. G. Turner, John Nelson Darby (London, Chapter Two, [1901], 1986), back cover.
40
Gerstner, Wrongly., p. 43.
41
C. I. Scofield, ‘Introduction,’ The Scofield Reference Bible (Oxford, Oxford University Press), 1909.
42
Arno C. Gaebelein, Half A Century (New York, Publication Office of Our Hope, 1930), p. 20. Cited in
43
Arno C. Gaebelein, The History of the Scofield Reference Bible (Spokane, WA, Living Words
Foundation, 1991), p. 33.
44
J. R. Graves, The Work of Christ Consummated in Seven Dispensations (Texarkana, Baptist Sunday
School Board of Texarkana, 1883)
45
46
C. I. Scofield, Rightly Dividing the Word of Truth (New York, Loizeaux Brothers, 1888)
47
48
The Authorised Version translates this verses as ‘rightly dividing the Word of Truth.’ Canfield wrongly
attributes this to Paul’s first letter to Timothy, Canfield, Incredible., p. 166.
49
Scofield, Rightly., p. 3.
50
51
52
(John 3:16, 18)
53
(1 Corinthians 12:13)
54
55
56
C.I. Scofield, Scofield Bible Correspondence Course (Chicago, Moody Bible Institute), pp. 45-46.
57
Scofield, Scofield., Index.
58
Barr, Fundamentalism., p. 196.
59
60
61
Bruce L. Shelly, ‘Niagara Conferences’, The New International Dictionary of the Christian Church ed. J.
D. Douglas. rev. edn. (Exeter, Paternoster Press, 1978), p. 706.
62
Resolution included as Appendix A in Ernest Sandeen, The Roots of Fundamentalism British &
American Millenarianism 1800-1930 (Chicago, University Chicago Press, 1970).
63
Charles G. Trumball, The Life Story of C. I. Scofield (Oxford University Press, New York, 1920), pp.
61-62.
64
Oswald T. Allis, Prophecy and the Church (Philadelphia, Presbyterian & Reformed, 1945), p. 267.
65
Fuller, Gospel., p. 1.
66
The New Scofield Study Bible (New York, Oxford University Press, 1984)
67
Arno C. Gaebelein, Moody Monthly 43 (1943) p. 278.
68
Dwight Wilson, Armageddon Now! (Grand Rapids, Michigan, Baker Book House, 1977), p. 15.
69
James Barr, Escaping from Fundamentalism (London, SCM, 1984), p. 6.
70
Craig A. Blaising ‘Dispensationalism, The Search for Definition’ in Dispensationalism, Israel and the
Church, The Search for Definition ed. Craig A. Blaising & Darrell L. Bock (Grand Rapids, Michigan,
Zondervan, 1992) p. 21.
71
University Chicago Press, 1970), p. 222.
72
C. I. Scofield, The Scofield Reference Bible (New York, Oxford University Press, 1917), Introduction, p.
iii.
73
Scofield, Scofield., p. iii.
74
Canfield, Incredible., p. 209. Canfield calculates that comments appear on only 327 out of a total of 970
pages of the Old Testament, and on only 214 out of 352 pages in the New Testament.
75
Trumball, Scofield., p. 76.
76
Scofield, Scofield., p. 725.
77
78
James M. Gray, President of Moody Bible Institute, and William J. Erdman.
79
80
University Chicago Press, 1970), p. 224.
81
Cornelius R. Stam, The New Scofield Reference Bible, An Appraisal, (Chicago, Berean Bible Society),
p. 12. Cited in Canfield, Incredible., p. 218.
82
The New Scofield Study Bible (New York, Oxford University Press, 1984)
83
Charles Ryrie, Ryrie Study Bible, Expanded Edition (Chicago, Moody Bible Institute, 1994)
84
Scofield, Scofield., fn. 4, p. 5.
85
Scofield, Scofield., Introduction to the Scofield Reference Bible, p. iii.
86
C. I. Scofield, Addresses on Prophecy (New York, Chas. C. Cook, 1914), p. 13. Cited in Canfield,
Incredible., pp. 216-217.
87
88
The New Scofield Study Bible (New York, Oxford University Press, 1984), p. 3.
89
90
91
Scofield, Scofield., p. 989
92
93
Scofield, Scofield., p. 1002. Many other dispensationalists take the same view. See Lewis Sperry Chafer,
Systematic Theology, (Dallas, Dallas Theological Seminary, 1975), vol. 4. p. 221.
94
Scofield, Scofield., p. 1115. This footnote is substantially modified in the New Scofield Study Bible, to
stress that salvation is always through faith. p. 1094.
95
Scofield, Scofield., p. 1252. Here Scofield contradicts Paul himself in 2 Timothy 3:16.
96
Daniel P. Fuller, Gospel and Law, Contrast or Continuum. The Hermeneutics of Dispensationalism and
Covenant Theology (Grand Rapids, Eerdmans. 1980); Patrick Fairbairn, The Interpretation of Prophecy
(Edinburgh, Banner of Truth, reprinted 1964); William Cox, Why I Left Scofieldism (Phillipsburg, New
Jersey, Presbyterian & Reformed, n.d.); An Examination of Dispensationalism (Phillipsburg, New Jersey,
Presbyterian & Reformed, 1963)
97
C. I. Scofield, Rightly Dividing the Word of Truth (Oakland, Western Book and Tract Co. n.d.), p. 18.
98
Scofield, Scofield.,. p. 989.
99
William E. Cox, Why I Left Scofieldism (Phillipsberg, New Jersey, Presbyterian and Reformed, n.d.) p.
8.
100
101
102
103
104
105
106
107
see Ephesians 1:22-23; Matthew 16:18.
108
109
110
111
New Scofield Study Bible (New York, Oxford University Press, 1984), p. 18.
112
Scofield, Scofield., fn. 1, pp. 724-725. This is another unpalatable footnote omitted in the New Scofield
Study Bible (1984).
113
International Christian Zionist Congress Proclamation, International Christian Embassy, Jerusalem. 25-
29 February 1996; and Colin Chapman, Whose Promised Land? (Oxford, Lion, 1992), p. 280.
114
115
116
117
Scofield, Scofield., fn. 2. p. 1021.
118
119
120
Cited in Canfield, Incredible., p. 169.
121
122
123
124
125
126
127
128
129
130
131
132
133
134
Scofield, Scofield., note, p. 25.
135
136
The New Scofield Reference Bible ed. E. Schuyler English (New York, Oxford University Press, 1967)
137
The New Scofield Study Bible (New York, Oxford University Press, 1984), p. 217.
138
139
The New Scofield Reference Bible ed. E. Schuyler English (New York, Oxford University Press, 1967),
p. 19.
140
The New Scofield Reference Bible ed. E. Schuyler English (New York, Oxford University Press, 1967),
p. 217.
141
142
emphasis added.
143
144
145
Scofield, Scofield., fn. 1, pp. 1169-1170
146
Scofield, Scofield., fn. 1. pp. 1169-1170
147
148
149
Fuller, Gospel., p. 180. Also James Barr, Fundamentalism (London, SCM, 1977), p. 355.
150
W. D. Davies, The Gospel and the Land (Berkeley, Los Angeles, University of California), 1974, pp.
166-167, 366ff. [n.b. a subject to be pursued in more detail later]
151
Gerstner, Wrongly., pp. 190-191.
152
153
Ryrie, The Basis of the Premillennial Faith, (Neptune, New Jersey, Loizeaux Brothers, 1953), p. 72.
154
155
Oswald Allis, Prophecy and the Church, An Examination of the Claim of Dispensationalists that the
Christian Church is a Mystery (Philadelphia, Presbyterian & Reformed, 1945), p. 78.
156
Truth (periodical), No. 19 (1897), p. 385. Cited in Canfield, Incredible., p.125.
157
158
E. Schuyler English, The New Scofield Study Bible (New York, Oxford University Press, 1984) p. 857.
159
160
E. Schuyler English, The New Scofield Study Bible (New York, Oxford University Press, 1984) p.
1331.
161
162
Scofield, Scofield., fn. 4, pp. 1348-1349.
163
E. Schuyler English, The New Scofield Study Bible (New York, Oxford University Press, 1984) p.
1334.
164
165
Scofield, Scofield., fn. 1, p. 1148
166
Scofield, Scofield., fn. 1, p. 1148
167
Charles G. Trumball, Prophecy’s Light on Today, (New York, Revell, 1937), p. 67, cited in Canfield,
Incredible., p. 271.
168
C. I. Scofield, What Do The Prophets Say? (Philadelphia, The Sunday School Times Co., 1918), pp. 18-
19. Cited in Canfield, Incredible., pp. 274-275.
169
Hal Lindsey, The 1980’s, Countdown to Armageddon, (New York, Bantam, 1981), back cover.
170
Dwight Wilson, Armageddon Now, (Grand Rapids, Baker, 1977), pp. 216-218.
171
William E. Cox, An Examination of Dispensationalism (Philadelphia, Presbyterian & Reformed, 1974),
p. 55-56.
172
Gerstner, Wrongly., p. 46
173
L. S. Chafer, ‘Dispensationalism,’ Bibliotheca Sacra, 93 (October 1936), 410, 416, 446-447. Quoted in
Daniel P. Fuller, Gospel and Law, Contrast or Continuum? The Hermeneutic of Dispensationalism and
Covenant Theology (Grand Rapdis, Michigan, Eerdmans, 1980), pp. 24-25.
13. Scofield: The Man Behind The Myth

This is a short biographical sketch revealing little known facts about the celebrated dispensationalist
saint Cyrus Ingerson Scofield, author of the Scofield Reference Bible. We are grateful to Joseph Canfield
for his book The Incredible Scofield and his Book and to Dave MacPherson for providing a good portion
of the documentation.
Generally speaking, dispensationalists tend to cherish his teachings without any concern whatsoever
for what kind of man Scofield really was. For some reason, his admirers consider it unethical or possibly
even contemptible to expose embarrassing little known secrets about the man. Facts should not be buried
because they make people feel uncomfortable. Neither C.I. Scofield nor his work are above reproach and
considering the impact he has had on Christendom, his life should be examined. The type of person that he
really was will have a major influence on the theology that he taught.
Former Dallas Theological Seminary President and student of Scofield’s theology John F.
Walvoord, has written concerning the Scofield Reference Bible:
This edition of the Bible, which has had unprecedented circulation, has popularized premillennial teachings
and provided ready helps of interpretation. It has probably done more to extend premillennialism in the last
half century than any other volume. This accounts for the many attempts to discredit this work…The
reputation of the Scofield Bible is curious because each succeeding writer apparently believes that his
predecessors have not succeeded in disposing of this work once and for all. This belief apparently is well-
founded, for the Scofield Bible continues to be issued year after year in greater numbers than any of its
refuters. [i]
This is the general concensus among dispensationalist leaders that because his work is around in such
great quantity it must be correct, so they plug it. These men, however, through their heavy promotion of
Scofield’work, are largely responsible for the popularity of it (they exhibit circular reasoning).
When giving the qualifications of a bishop, Paul states in 1 Timothy 3:2,4
2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to
hospitality, apt to teach;
4 One that ruleth well his own house, having his children in subjection with all gravity;
Did Scofield meet the qualifications for a leader in the church? His friends and colleagues have
tried to hide the fact that he was married twice, had two daughters with his first wife and was divorced by
her due to how he treated her and their daughters. Scofield began courting his future second wife Hettie van
Wark before the divorce was finalized and they got married only three months after it was. [ii] Below is a
copy of the divorce decree filed by the court in Atchison County Kansas. His divorce was finalized at least
four years after he became ‘born again’.
( typewritten copy of Scofield divorce decree )
Journal M, November Term, A.D. 1883 8th day of December 1883
Leontine Scofield Plaintiff
Vs
C. I. Scofield Defendant
Now comes the plaintiff by her attorneys Tomlinson and Griffin and the defendant enters for appearance
and files answer and makes no further appearance.
And thereupon this cause came on for hearing upon the pleadings and testimony and was argued by
counsel upon consideration whereof the Court does find that the defendant has been guilty of wilfull
abandonment of the plaintiff for more than one year prior to the commencement of this action.
It is therefore adjudged and decreed by the Court here that the marriage relation heretofore existing
between the said parties be and the same is hereby set aside and wholly annulled and the parties wholly
released from the obligations of the same.
It is further ordered and decreed that the custody nurture education and care of the said minor
children Abigal Scofield and Helen Scofield be and the same is hereby given to the said plaintiff and the
said defendant is hereby forever enjoined from interfering with or disturbing the said plaintiff in the
custody care nurture and education of the said above named children until the further order of this Court.
Scofield abandoned his wife and children and refused to support them. I Timothy 5:8 says “ But if any
provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse
than an infidel.”
When his first wife Leontine originally filed for divorce in July 1881, she listed the following reasons:
“ (he had)…absented himself from his said wife and children, and had not been with them but abandoned
them with the intention of not returning to them again…has been guilty of gross neglect of duty and has
failed to support this plaintiff or her said children, or to contribute thereto, and has made no provision for
them for food, clothing or a home, or in any manner performed his duty in the support of said family
although he was able to do so.” [iii]
Below is a photo of the gravestone of Leontine in Mt. Calvery Cemetary in Atchison, Kansas. This is
the woman that Scofield pretended never existed (he never referred to her publicly after he became
famous).
Cyrus Scofield had several other incidents of a downright dishonest nature after he supposedly
became saved. The fact that in 1892 he began calling himself Doctor Scofield without producing any
Doctorate degree from any Seminary or University is the least of his devious activities. Even the details he
gave in his story of conversion are proven to be fabricated, including the time, place and other
particularities, thereby placing doubt on the whole story. [iv]
He was a self-promoter in every sense of the word, even lying about being able to comfort and calm
the entire city of Belfast, Ireland with a sermon he delivered there the Sunday after the Titanic sunk. [v]
His behind-the-scenes handlers saw to it that his swindles and schemes were swept under the rug and that
only a positive image of him was promoted, especially an exaggeration of his Biblical knowledge and
wisdom. Men like 33rd degree freemason George Bannerman Dealey owner of the Dallas Morning News
and member of Scofield’s church contributed greatly to the cause . But occasionally, newspapers who
weren’t loyal to his cause would put out damaging information on him. Here is an excerpt from the Topeka
newspaper The Daily Capital dated August 27, 1881:
CYRUS I. SCHOFIELD IN THE ROLE OF A CONGREGATIONAL MINISTER
“ Cyrus I. Schofield, formerly of Kansas, late lawyer, politician and shyster generally, has come to
the surface again, and promises once more to gather around himself that halo of notoriety that has made
him so prominent in the past. The last personal knowledge that Kansans have had of this peer among
scalawags, was when about four years ago, after a series of forgeries and confidence games he left the state
and a destitute family and took refuge in Canada. For a time he kept undercover, nothing being heard of
him until within the past two years when he turned up in St. Louis, where he had a wealthy widowed sister
living who has generally come to the front and squared up Cyrus’ little follies and foibles by paying good
round sums of money. Within the past year, however, Cyrus committed a series of St. Louis forgeries that
could not be settled so easily, and the erratic young gentleman was compelled to linger in the St. Louis jail
for a period of six months.
Among the many malicious acts that characterized his career, was one peculiarly atrocious, that
has come under our personal notice. Shortly after he left Kansas, leaving his wife and two children
dependent upon the bounty of his wife’s mother, he wrote his wife that he could invest some $1,300 of her
mother’s money, all she had, in a manner that would return big interest. After some correspondence he
forwarded them a mortgage, signed and executed by one Chas. Best, purporting to convey valuable
property in St. Louis. Upon this, the money was sent to him. Afterwards the mortgages were found to be
base forgeries, no such person as Charles Best being in existence, and the property conveyed in the
mortgage fictitious…”[vi]
Below is a picture of the court house in St. Louis. The center of which contained the jail where
Scofield spent six months on a forgery conviction. He had stolen his mother-in-law’s last $1,300 one year
after his conversion:
In all honesty, I consider the above information about Cyrus Ingerson Scofield trivial in comparison
to the tampering he did with the word of God. The Lord gave more than one warning about doing that:
Deuteronomy 4:2 - Ye shall not add unto the word which I command you, neither shall ye diminish ought
from it, that ye may keep the commandments of the LORD your God which I command you.
Proverbs 30:5-6 - Every word of God is pure : he is a shield unto them that put their trust in him. Add thou
not unto his words, lest he reprove thee, and thou be found a liar.
Revelation 22:18-19 - For I testify unto every man that heareth the words of the prophecy of this
book, if any man shall add unto these things, God shall add unto him the plagues that are written in this
book: And if any man shall take away from the words of the book of this prophecy, God shall take away his
part out of the book of life, and out of the holy city, and from the things which are written in this book.
One of Cyrus’s first suspicious moves involved in producing his Reference Bible was to take an
unnecessary trip to the British Isles for research. He immediately sought out the controversial scholars
Westcott and Hort in London. These two polecats guided him in how to alter the King James Bible so that
it would be compatible with the dispensationalist teachings he was recruited to promote. Scofield preferred
the Revised Version of the Bible, which was largely the product of his mentors Westcott and Hort and was
based on corrupted manuscripts born in Alexandria, Egypt and espoused by the Vatican. (There is much
information available concerning the Occultic beliefs and activities of Westcott and Hort).
However, he knew that if he coupled his notes with the RV they wouldn’t sell very well because
the KJV far surpassed the RV in popularity. Even today the KJV greatly outnumbers the Revised Version.
So he used the KJV, but in many areas where the two versions differed doctrinally, especially where his
doctrine was concerned, he placed a footnote giving a supposedly more correct rendering, which almost
always agreed with the RV. The serpent asked “yea hath God said?” in the garden. Scofield took after his
father by placing doubt on the word of God and offering a shameful substitution. (Some of these
dishonorable changes are documented in my articles Dispensationalist Timeline and Dispensationalism and
the King James Bible and more examples can be found at The Not Deceived Network ).
Scofield’s work continues to be praised and utilized today by men with questionable motives. His
closely guarded reputation remains intact and this information provided will only be useful to the truth-
seekers, which represents a relatively small percentage of Christendom. At least two scriptures are
applicable at this point:
For there is no respect of persons with God. -- Romans 2:11

Wherefore by their fruits ye shall know them. -- Matthew 7:20
Endnotes
[i] John F. Walvoord, The Millennial Kingdom ( Grand Rapids: Zondervan Publishing House, 1959 ) p. 12
-- quoted by Tim LaHaye, Revelation –Illustrated and Made Plain (Grand Rapids, MI: Zondervan
Publishing House, 1973 ) p. 288
[ii] Joseph Canfield, The Incredible Scofield And His Book ( Vallecito, CA: Ross House Books, 1988) p.
100
[iii] Quoted from the papers in case No. 2161, supplied by the Atchison County Court – reproduced by
Joseph Canfield, The Incredible Scofield And His Book, p. 89
[iv] Canfield, op. cit., pp. 65-68
[v] Canfield, op. cit., p.239-240
[vi] Canfield, op. cit., pp. 79-80 – as taken from the files of the Kansas State Historical Society
14. Famous Rapture Watchers!

by Dave MacPherson
(The following quotes - to which a couple more have been added - were first circulated in a little-known ,
non-copyrighted paper of mine in the 1970’s. While noting how Revelation. 3:10 has been interpreted by
the greatest Greek experts, can you determine the rapture view of each of the leaders herein?)
Barnabas (40-100):
“The final stumbling-block (or source of danger) approaches...for the whole [past] time of your faith will
profit you nothing, unless now in this wicked time we also withstand coming sources of danger....That the
Black One [Antichrist] may find no means of entrance...” (Epistle of Barnabas, 4).
Clement of Rome (40-100):

“...the Scripture also bears witness, saying, ‘Speedily will He come, and will not tarry’; and, ‘The Lord
shall suddenly come [Matthew 24:30 coming] to His temple, even the Holy One, for whom ye look’” (I
Clement, 23).
Hermas (40-140):
“Those, therefore, who continue steadfast, and are put through the fire [of the Great Tribulation that is yet
to come], will be purified by means of it....Wherefore cease not speaking these things into the ears of the
saints...” (The Pastor of Hermas, Vision 4).
Polycarp (70-167):
“He comes as the Judge of the living and the dead” (Epistle to the Philippians, II).
Justin Martyr (100-168):

“The man of apostasy [Antichrist], who speaks strange things against the Most High, shall venture to do
unlawful deeds on the earth against us the Christians...” (Dialogue With Trypho, 110).
Melito (100-170):
“For with all his strength did the adversary assail us, even then giving a foretaste of his activity among us
[during the Great Tribulation] which is to be without restraint...” (Discourse on the Resurrection, i, 8).
Irenaeus (140-202):
“And they [the ten kings who shall arise] shall lay Babylon waste, and burn her with fire, and shall give
their kingdom to the beast, and put the church to flight” (Against Heresies, V, 26).
Tertullian (150-220):
“The souls of the martyrs are taught to wait [Revelation. 6]...that the beast Antichrist with his false prophet
may wage war on the Church of God...” (On the Resurrection of the Flesh, 25).
Hippolytus (160-240):
“...the one thousand two hundred and three score days (the half of the week) during which the tyrant is to
reign and persecute the Church, which flees from city to city, and seeks concealment in the wilderness
among the mountains” (Treatise on Christ and Antichrist, 61).
Cyprian (200-258):
“The day of affliction has begun to hang over our heads, and the end of the world and the time of the
Antichrist to draw near, so that we must all stand prepared for the battle...” (Epistle, 55, 1).
Victorinus (240-303):
“...the times of Antichrist, when all shall be injured” (Commentary on the Apocalypse of the Blessed John,
VI, 5).
Lactantius (240-330):
“And power will be given him [Antichrist] to desolate the whole earth for forty-two months....When these
things shall so happen, then the righteous and the followers of truth shall separate themselves from the
wicked, and flee into solitudes” (Divine Institutes, VII, 17).
Athanasius (293-373):
“...they have not spared Thy servants, but are preparing the way for Antichrist” (History of the Arians,
VIII, 79).
Ephraim the Syrian (306-373):

“Nothing remains then, except that the coming of our enemy, Antichrist, appear...” (Sermo Asceticus, I).
Pseudo-Ephraem (4th century?):

“...there is not other which remains, except the advent of the wicked one [Antichrist]...” (On the Last
Times, the Antichrist etc., 2).
Cyril of Jerusalem (315-386):

“The Church declares to thee the things concerning Antichrist before they arrive...it is well that, knowing
these things, thou shouldest make thyself ready beforehand” (Catechetical Lectures, 15, 9).
Jerome (340-420):
“I told you that Christ would not come unless Antichrist had come before” (Epistle 21).
Chrysostom (345-407):
“...the time of Antichrist...will be a sign of the coming of Christ...” (Homilies on First Thessalonians, 9).
Augustine (354-430):
“But he who reads this passage [Daniel 12], even half asleep, cannot fail to see that the kingdom of
Antichrist shall fiercely, though for a short time, assail the Church...” (The City of God, XX, 23).
Venerable Bede (673-735):

“[The Church’s triumph will] follow the reign of Antichrist” (The Explanation of the Apocalypse, II, 8).
Bernard of Clairvaux (1090-1153):

“There remains only one thing----that the demon of noonday [Antichrist] should appear, to seduce those
who remain still in Christ...” (Sermons on the Song of Songs, 33, 16).
Roger Bacon (1214-1274):

“...because of future perils [for the Church] in the times of Antichrist...” (Opus Majus, II, p. 634).
John Wycliffe (1320-1384):

“Wherefore let us pray to God that he keep us in the hour of temptation, which is coming upon all the
world, Revelation. iii” (Writings of the Reverend and Learned John Wickliff, D.D., p. 155).
Martin Luther (1483-1546):

“[The book of Revelation] is intended as a revelation of things that are to happen in the future, and
especially of tribulations and disasters for the Church...” (Works of Martin Luther, VI, p. 481).
William Tyndale (1492-1536):

“...antichrist preacheth not Peter’s doctrine (which is Christ’s gospel)...he compelleth all men with
violence of sword” (Greenslade’s The Work of William Tindale, p. 127).
Menno Simons (1496-1561):

“...He will appear as a triumphant prince and a victorious king to bring judgment. Then will those who
persecute us look upon Him...” (Complete Writings..., p. 622).
John Calvin (1509-1564):

“...we ought to follow in our inquiries after Antichrist, especially where such pride proceeds to a public
desolation of the church” (Institutes, Vol. 2, p. 411).
John Knox (1515-1572):

“...the great love of God towards his Church, whom he pleased to forewarn of dangers to come, so many
years before they come to pass...to wit, The man of sin, The Antichrist, The Whore of Babylon” (The
History of the Reformation..., I, p. 76).
John Fox (1516-1587):

“...that second beast prophesied to come in the later time of the Church...to disturb the whole Church of
Christ...” (Acts and Monuments, I).
Roger Williams (1603-1683):

“Antichrist...hath his prisons, to keep Christ Jesus and his members fast...” (The Bloody Tenent, of
Persecution, p. 153).
John Bunyan (1628-1688):

“He comes in flaming fire [as Judge] and...the trump of God sounds in the air, the dead to hear his voice...”
(The Last Four Things: Of Judgment).
Daniel Whitby (1638-1726):

“...after the Fall of Antichrist, there shall be such a glorious State of the Church...so shall this be the
Church of Martyrs, and of those who had not received the Mark of the Beast...” (A Paraphrase and
Commentary, p. 696).
Increase Mather (1639-1723):

“That part of the world [Europe] was to be principally the Seat of the Church of Christ during the Reign of
Antichrist” (Ichabod, p. 64).
Matthew Henry (1662-1714):

“Those who keep the gospel in a time of peace shall be kept by Christ in an hour of temptation [Revelation
3:10]” (Commentary, VI, p. 1134).
Cotton Mather (1663-1728):

“...that New Jerusalem, whereto the Church is to be advanced, when the Mystical Babylon shall be fallen”
(The Wonders of the Invisible World, p. 3).
Jonathan Edwards (1703-1758):

“...continuance of Antichrist’s reign [when the Church is persecuted] did not commence before the year of
Christ 479...” (A History of the Work of Redemption, p. 217).
John Wesley (1703-1791):

“‘The stars shall...fall from heaven,’ (Revelation, vi. 13)....And then shall be heard the universal
shout...followed by the ‘voice of the archangel,’...’and the trumpet of God’...(I Thessalonians iv. 16).” (The
Works of the Revelation. John Wesley, A.M., Vol. V, p. 173).
George Whitefield (1714-1770):

“...’while the bridegroom tarried,’ in the space of time which passeth between our Lord’s ascension and his
coming again to judgment...” (Gillies’ Memoirs of Revelation. George Whitefield, p. 471).
David Brainerd (1718-1747):

“...and I could not but hope, that the time was at hand, when Babylon the great would fall and rise no
more” (Memoirs..., p. 326).
Morgan Edwards (1722-1795):

“[Antichrist] has hitherto assumed no higher title than ‘the vicar general of Christ on earth’...” (Two
Academical Exercises etc., p. 20).
John Newton (1725-1807):

“‘Fear not temptation’s fiery day, for I will be thy strength and stay. Thou hast my promise, hold it fast, the
trying hour [Revelation 3:10] will soon be past’” (The Works of the Revelation. John Newton, Vol. II, p.
152).
Adam Clarke (1762-1832):

“We which are alive, and remain...he [Paul] is speaking of the genuine Christians which shall be found on
earth when Christ comes to judgment” (Commentary, Vol. VI, p. 550).
Charles G. Finney (1792-1875):

“Christ represents it as impossible to deceive the elect. Matt. 24:24. We have seen that the elect unto
salvation includes all true christians.” (Lectures on Systematic Theology, p. 606).
Charles Hodge (1797-1878):

“...the fate of his Church here on earth...is the burden of the Apocalypse” (Systematic Theology, Vol. III,
p. 827).
Albert Barnes (1798-1870):

“...he will keep them in the future trials that shall come upon the world [Revelation 3:10]” (Notes on the
New Testament, p. 94).
George Mueller (1805-1898):

“The Scripture declares plainly that the Lord Jesus will not come until the Apostacy shall have taken place,
and the man of sin...shall have been revealed...” (Mrs. Mueller’s Missionary Tours and Labours, p. 148).
Benjamin W. Newton (1805-1898):

“The Secret Rapture was bad enough, but this [John Darby’s equally novel idea that the book of Matthew
is on ‘Jewish’ ground instead of ‘Church’ ground] was worse” (unpublished Fry MS. and F. Roy Coad’s
Prophetic Developments, p. 29).
R. C. Trench (1807-1886):
“...the Philadelphian church...to be kept in temptation, not to be exempted from temptation...” (Seven
Churches of Asia, pp. 183-184).
Carl F. Keil (1807-1888):

“...the persecution of the last enemy Antichrist against the church of the Lord...” (Biblical Commentary,
Vol. XXXIV, p. 503).
Henry Alford (1810-1871):

“Christ is on His way to this earth [I Thessalonians 4:17]...” (The New Testament for English Readers,
Vol. II, p. 491).
John Lillie (1812-1867):

“In his [Antichrist’s] days was to be the great----the last----tribulation of the Church” (Second
Thessalonians, pp. 537-538).
F. L. Godet (1812-1900):
“The gathering of the elect [Matthew24:31]...is mentioned by St. Paul, 1 Thess. 4:16, 17, 2 Thess. 2:1...”
(Commentary on Luke, p. 452).
Robert Murray McCheyne (1813-1842):

“Christians must have ‘great tribulation’; but they come out of it” (Bonar’s Memoirs of McCheyne, p. 26).
S. P. Tregelles (1813-1875):
“The Scripture teaches the Church to wait for the manifestation of Christ. The secret theory bids us to
expect a coming before any such manifestation” (The Hope of Christ’s Second Coming, p. 71).
Franz Delitzsch (1813-1890):

“...the approaching day is the day of Christ, who comes...for final judgment” (Commentary on Hebrews,
Vol. II, p. 183).
C. J. Ellicott (1819-1905):
“[I Thessalonians 4:17] ‘to meet the Lord,’ as He is coming down to earth...” (Commentary on the
Thessalonian Epistles, p. 66).
Nathaniel West (1826-1906):

“[The Pre-Trib Rapture] is built on a postulate, vicious in logic, violent in exegesis, contrary to experience,
repudiated by the early Church, contradicted by the testimony of eighteen hundred years...and condemned
by all the standard scholars of every age” (The Apostle Paul and the “Any Moment” Theory, p. 30).
Alexander Maclaren (1826-1910):

“He will keep us in the midst of, and also from, the hour of temptation [Revelation 3:10]” (The Epistles of
John, Jude and the Book of Revelation, p. 266).
J. H. Thayer (1828-1901):
“To keep [Revelation 3:10]:...by guarding, to cause one to escape in safety out of” (A Greek-English
Lexicon of the New Testament, p. 622).
Adolph Saphir (1831-1891):

“...the advent of the Messiah...to which both the believing synagogue and the church of the Lord Jesus
Christ are looking...” (The Epistle to the Hebrews, Vol. I, p. 96).
M. R. Vincent (1834-1922):
“The preposition [‘from’] implies, not a keeping from temptation, but a keeping in temptation [Revelation
3:10]...” (Word Studies..., p. 466).
William J. Erdman (1834-1923):

“...by the ‘saints’ seen as future by Daniel and by John are meant ‘the Church’...” (Notes on the Book of
Revelation, p. 47).
H. Grattan Guinness (1835-1910):

“...the Church is on earth during the action of the Apocalypse...” (The Approaching End of the Age, p.
136).
H. B. Swete (1835-1917):
“The promise [of Revelation 3:10], as Bede says, is ‘not indeed of your being immune from adversity, but
of not being overcome by it’” (The Apocalypse of St. John, p. 56).
William G. Moorehead (1836-1914):

“...the last days of the Church’s deepest humiliation when Antichrist is practicing and prospering (Dan.
viii:12)...” (Outline Studies in the New Testament, p. 123).
A. H. Strong (1836-1921):
“The final coming of Christ is referred to in: Matthew. 24:30...[and] I Thess. 4:16...” (Systematic Theology,
p. 567).
Theodor Zahn (1838-1933):

“...He will preserve...at the time of the great temptation [Revelation 3:10]...” (Zahn-Kommentar, I, p. 305).
I. T. Beckwith (1843-1936):
“The Philadelphians...are promised that they shall be carried in safety through the great trial [Revelation
3:10], they shall not fall” (The Apocalypse of John, p. 484).
Robert Cameron (1845-1922):

“The Coming for, and the Coming with, the saints, still persists, although it involves a manifest
contradiction, viz., two Second Comings which is an absurdity” (Scriptural Truth About the Lord’s Return,
p. 16).
B. B. Warfield (1851-1921):
“...He shall come again to judgment...to close the dispensation of grace...” (Biblical Doctrines, p. 639).
David Baron (1855-1926):

“(Tit. ii. 13), for then the hope as regards the church, and Israel, and the world, will be fully realised”
(Visions of Zechariah, p. 323).
Philip Mauro (1859-1952):

“...’dispensational teaching’ is modernistic in the strictest sense...it first came into existence within the
memory of persons now living...” (The Gospel of the Kingdom, p. 8).
A. T. Robertson (1863-1934):
“In Revelation. 3:10...we seem to have the picture of general temptation with the preservation of the saints”
(A Grammar of the Greek New Testament in the Light of Historical Research, p. 596).
R. C. H. Lenski (1864-1936):
“...it [Philadelphia] shall be kept untouched and unharmed by the impending dangers [Revelation 3:10]”
(The Interpretation of St. John’s Revelation, pp. 146-146).
William E. Biederwolf (1867-1939):

“Godet, like most pre-millennial expositors, makes no provision for any period between the Lord’s coming
for His saints and His coming with them...” (The Second Coming Bible, p. 385).
Alexander Reese (1881-1969):

“...we quite deliberately reject the dispensational theories, propounded first about 1830...” (The
Approaching Advent of Christ, p. 293).
Norman S. MacPherson (1899-1980):

“...the view that the Church will not pass into or through the Great Tribulation is based largely upon
arbitrary interpretations of obscure passages” (Triumph Through Tribulation, p. 5).
15. Hal Lindsey (born 1929)

The Father of Apocalyptic Christian Zionism
1. The Significance of Hal Lindsey to Christian Zionism
2. Lindsey’s Literalistic Dispensational Hermeneutic
3. Lindsey’s Unconventional View of Prophecy
4. The Distinctive Apocalyptic Zionism of Hal Lindsey
4.1 The Jews of the Bible and the Modern State of Israel
4.2 The Territorial Extent of Eretz Israel
4.3 The Significance of Jerusalem
4.4 The Rebuilding of the Jewish Temple
4.5 The Implacable Enemies of Israel: Communists and Moslems
4.6 The Fall and Rise of the United States
4.7 Europe and the Emergence of a Revived Roman Empire
4.8 The Coming Holocaust: Armageddon Theology in Practice
4.8.1 The Motivation for the War of Armageddon

4.8.2 The Strategy for the Soviet Occupation of Israel
4.8.3 The Samson Option: Israel’s Response to the Coming Holocaust
4.8.4 The Extent of the Final Holocaust
4.8.5 Supernatural Deliverance from the Holocaust
4.9 Dating the Second Coming of Christ
4.9.1 This Generation

4.9.2 The Anti-Christ is Alive and Well
4.9.3 Signs of the Times
5. Lindseyism and Charges of Anti-Semitism
6. A Summary and Critique of Hal Lindsey’s Christian Zionism
1. The Significance of Hal Lindsey to Christian Zionism

Hal Lindsey is undoubtedly the most influential of all Christian Zionists of the 20th
century. Although rarely quoted by others, he has nevertheless been described by Time as ‘The
Jeremiah for this Generation’, and by the New York Times as ‘the best selling author of the
decade.’1 His newest publisher describes him as ‘The Father of the Modern-Day Bible Prophecy
Movement,’2 and, ‘the best known prophecy teacher in the world.’3 He is apparently one of very
few authors to have had three books on the New York Times best seller list at the same time.4
This chapter will explore the significance of Hal Lindsey within Christian Zionism, his
dispensational hermeneutic, uncoventional view of prophecy and eschatology, his distinctive
apocalyptic Zionism and his stand against anti-Semitism.
Lindsey acknowledges that ‘The future is big business,’5 and has proved the axiom true.
He is a prolific writer, the author of at least twenty books spanning 27 years, most of which deal
explicitly or implicitly with a dispensational interpretation of the future, biblical prophecy and
Christian Zionism.6 He hosts his own radio7 and television programmes, leads regular pro-Israeli
Holy Land tours, and by subscription makes available a monthly Christian Intelligence Journal
called Countdown as well as the International Intelligence Briefing8. Lindsey, along with fellow
Zionist, Grant Jeffries, hosts a weekly news programme, International Intelligence Briefing on the
fundamentalist Trinity Broadcasting Network television station.9
Lindsey’s most famous book, The Late Great Planet Earth has been described by the
New York Times as the ‘#1 Non-fiction Bestseller of the Decade.’ It has gone through more than
108 printings with sales, by 1993, of more than 18 million copies in English, with estimates
varying between 18-20 million further copies in 54 foreign languages.10
Despite dramatic changes in the world since its publication in 1970, Lindsey maintains
that the prophetic and apocalyptic scenario depicted in the book is biblically accurate and
therefore it remains in print in its original un-revised form. Sales increased 83% during August
and September 1990 amidst fears in the United States that Saddam Hussein would drag the
world into total world war. Paul Van Duinen, an executive of Lindsey’s publishers, admitted, ‘
Often times we see during a crisis that people more actively turn toward God and things
spiritual.’11
Lindsey’s popularity may be attributed to a combination of factors including his readable,
journalistic style of writing, his imaginative, if apocalyptic, insistence that contemporary geo-
political events are the fulfilment of biblical prophecy and, above all, his categorical assertion that
the end of the world is imminent.
What makes Lindsey’s writings distinctive, however, is that like J. N. Darby12 and C. I.
13
Scofield , he confidently claims his interpretation of the Bible shows what will happen in the
future.
Today, almost before I finish explaining a developing trend - it’s already an accomplished
fact.14
This book describes in more detail and explicitness than any other just what will happen
to humanity and to the Earth, not a thousand years from now, but in our lifetime-indeed in this
very generation.15
In this riveting non-fiction book, the father of modern-day Bible prophecy cracks the
“Apocalypse Code” and deciphers long-hidden messages about man’s future and the fate of the
earth.16
Hal will be your guide on a chilling tour of the world’s future battlefields as the Great
Tribulation, foretold more than two thousand years ago by Old and New Testament prophets,
begins to unfold, You’ll meet the world leaders who will bring man to the very edge of extinction
and examine the causes of the current global situation - what it all means, what will shortly come
to pass, and how it will all turn out.17
Like Darby, Lindsey claims his novel interpretations to have been revealed directly and
personally by God.
I believe that the Spirit of God gave me a special insight, not only into how John
described what he actually experienced, but also into how this whole phenomenon encoded the
prophecies so that they could be fully understood only when their fulfillment drew near... I
prayerfully sought for a confirmation for my apocalypse code theory...18
His popularity may also in part, however, have to do with his tendency to revise those
predictions in the light of changing world events. So for example The Final Battle (1994) is
essentially an unacknowledged rewrite of the ‘Late Great Planet Earth’ (1970); ‘Apocalypse Code’
(1997) is a rewrite of ‘There’s a New World Coming’ (1973); and ‘Planet Earth 2000 A.D.’ (1994,
& 1996) are both revisions of ‘The 1980’s Countdown to Armageddon’ (1980). Planet Earth: The
Final Chapter (1998) is, the latest version in the ‘Planet Earth’ series.
A good example of Lindsey’s prophetic revisions concerns the future of the United States.
In Planet Earth 2000 A.D. Lindsey specifically draws attention to a prophecy made in The Late
Great Planet Earth as evidence of his prophetic accuracy. A comparison, however, shows that he
has edited out the prediction of communist subversion which did not occur.
The Late Great Planet Earth Planet Earth 2000 A. D.
The United States will not hold its present “The United States will not hold its present
position of leadership in the western world; position of leadership in the western world,” I
financially, the future leader will be Western wrote in The Late Great Planet Earth.
Europe. Internal political chaos caused by “Lack of moral principle by citizens and leaders
student rebellion and Communist subversion will will so weaken law and order that a state of
begin to erode the economy of our nation. Lack anarchy will finally result. The military capability
of moral principle by citizens and leaders will so of the United States, though it is at present the
weaken law and order that a state of anarchy will most powerful in the world, has already been
finally result. The military capability of the United neutralized because no one has the courage to
States, though it is at present the most powerful use it decisively. When the economy collapses
in the world, has already been neutralized so will the military.” Remember folks, these
because no one has the courage to use it words were written in 1969, not the 1990’s!20
decisively. When the economy collapses so will
the military.19
Without access to all Lindsey’s books one would not necessarily be aware that he has
adapted his material to fit the changing world since he rarely acknowledges his sources or uses
footnotes. The Introduction to two of his books serves as a good example. Reading Planet Earth
2000 A.D. (1994), one is led to believe this, and not 1980’s Countdown to Armageddon (1981),
was the long awaited sequel to The Late Great Planet Earth (1970).
1980’s Countdown to Armageddon Planet Earth 2000 A. D.
Ever since The Late Great Planet Earth I have Meanwhile, for 25 years I resisted the mammoth
thought about writing another book on how undertaking of writing a book that would go beyond
prophecy relates to current events. where The Late Great Planet Earth left off, mostly
But only recently have I felt compelled to do so. because prophetically meaningful events were
So many of the things which have occurred during occurring so quickly, I wasn’t sure how a book
the past 10 years are so directly related to could do justice to the subject. Instead of focussing
prophecy that I now sense an urgent, even on writing prophecy books that might be out of date
desperate compulsion to bring readers up to date. by the time they reached the stores, I devoted my
The goal of this book is not merely to show which attention to radio and television shows, video and
prophecies have been fulfilled since Late Great audio tapes and a monthly news and prophecy
came out in 1970, however. Even more important, journal.
it is intended to analyze what will occur in the Only now, as mankind approaches the third
decade we have just entered... millennium, do I feel like the Holy Spirit has
The decade of the 1980’s could very well be the provided me with the proper perspective - the Big
last decade of history as we know it.21 Picture, so to speak - on the mind blowing
experiences of the modern world...
This book doesn’t dwell on the past, it looks to the

future. Because we are so close to the final,
climactic stages of world history, it is considerably
easier today for the student of Bible prophecy to
see with some accuracy what’s coming next...
I am certain... The Second Advent will occur in the
next few years - probably in your lifetime.22
With the decade of the 1980’s coming to an end, and the Second Advent still some way
off, Lindsey also needed to revise the title if it was to remain in print. Without acknowledging he
had rewritten the book, Lindsey changed his publisher and implied that Planet Earth 2000 A.D.
was actually the sequel to The Late Great Planet Earth. Ten years on, and with the new
Millennium fast approaching, the date has been removed altogether from the title in the latest
edition, Planet Earth, the Final Chapter.23
Lindsey also makes use of previously published material in his later books. Unattributed
paragraphs and sentences from earlier works reappear with regularity. So for example, in two
unrelated books, published just a year apart, the same sentences are repeated.
Planet Earth 2000 A.D. (1994) The Final Battle (1995)
The greatest threat to freedom and world peace ...the greatest threat to freedom and world peace
today - is Islamic fundamentalism... Tragically, the today - is Islamic fundamentalism... Tragically, the
world’s sole remaining superpower - the United world’s sole remaining superpower for the moment
States -has responded to this monumental threat - the United States - has responded to this
by embarking on a suicidal, unilateral monumental threat by embarking on a suicidal
demilitarization process of unprecedented speed demilitarization process of unprecedented
and recklessness. Like the Scriptures warn, the proportions. Like the Scriptures warned, the West
West is blithely saying ‘Peace and safety’...24 is blithely saying ‘Peace and safety’...33
As the Bible tells us, the dispute over Jerusalem As the Bible tells us, the dispute over Jerusalem
and Israel’s borders will never be settled by any and Israel’s borders will never be settled by any
peace agreements nor any whiz-bang diplomatic peace agreements nor any whiz-bang diplomatic
breakthrough.25 breakthrough.34
Right now, as you read this, preparations are being Right now, as you read this, preparations are being
made to rebuild the Third Temple.26 made to rebuild the Third Temple...35
Folks, the footsteps of our Lord and Savior, Jesus Truly, the footsteps of our Lord and Savior, Jesus
Christ, can already be heard as He approaches the Christ, can already be heard as He approaches the
doors of heaven to return.27 doors of heaven to return.36
‘Land for Peace!’ Is the cry heard ‘round the “Land for peace!” is the cry heard ‘round the
world.28 world.37
...the Arab world has been successful at framing Because the Muslim nations have been successful
the debate over the Middle East as a struggle at framing the debate over the Middle East as a
between downtrodden Palestinians and powerful, struggle between downtrodden Palestinians and
heavily armed Jews...29 powerful, heavily armed Jews...38
Heading up what will evolve into a 10-nation And heading up this 10-nation confederacy will be
confederacy will be a man of such magnetism and a man of such magnetism and power that he will
power that he will become the greatest dictator the become the greatest dictator the world has ever
world has ever known...30 known.39
There is a potential dictator waiting in the wings There is a potential dictator waiting in the wings
somewhere in Europe who will make Adolf Hitler somewhere in Europe who will make Adolf Hitler
and Josef Stalin look like choir boys. Right now he and Josef Stalin look like choir boys. Right now he
is preparing to take his throne, inflaming his soul is preparing to take his throne, inflaming his soul
with visions of what he will be able to do for with visions of what he will be able to do for
mankind with his grand schemes and revolutionary mankind with his grand schemes and revolutionary
ideas.31 ideas.40
There will be no peace in the Middle East as long There will be no peace in the Middle East as long
as the world entertains the Arab’s fanciful visions as the world entertains the Arab’s fanciful visions
of dividing and conquering Jerusalem. of dividing and conquering Jerusalem and driving
Peace would only be possible, if, by some miracle, all the Jews into the sea. Peace would only be
the Arabs realized that their ambitions for military possible, if, by some miracle, the Arabs realize that
and economic hegemony over Israel were their ambitions for military and economic
delusional. Don’t hold your breath... the Arab world hegemony over Israel were delusional. But don’t
has been successful at framing the debate over hold your breath... Because the Arab world has
the Middle East as a struggle between been successful at framing the debate over the
downtrodden Palestinians and powerful, heavily Middle East as a struggle between downtrodden
armed Jews...32 Palestinians and powerful, heavily armed Jews...41
On one occasion in The Final Battle (1995), Lindsey even makes use of the same material in
subsequent chapters.
Israel is facing world pressure like never before. Israel is facing world pressure like never before.
Because the Muslim nations have been successful Because the Arab world have been successful at
at framing the debate over the Middle East as a framing the debate over the Middle East as a
struggle between downtrodden Palestinians and struggle between downtrodden Palestinians and
powerful, heavily armed Jews. Israel is powerful, heavily armed Jews. Israel is
precipitously close to compromising its own dangerously close to compromising its own
security needs42 security needs.43
In criticising clergy for getting caught up in ‘the save-the-earth gospel,’ Lindsey reveals
something of his estimation of himself,
Don’t get me wrong. No one can deny that the earth is facing grave ecological crises.
There is probably no one in the church that has done more than me in calling this fact to the
attention of millions.44
There is no doubt that Lindsey has had a profound and lasting impact on the American as
well as British Christian scene. Indeed, the popular influence Christian Zionists such as Lindsey
have had, even in American political circles, is highlighted by Don Wagner who claims that as
long ago as 1980,
The election of Ronald Reagan ushered in not only the most pro-Israel administration in
history but gave several Christian Zionists prominent political posts... Once the Reagan
Administration opened the door, leading Evangelical Christian Zionist televangelists and writers
were given direct access to the President and cabinet members. Revelation. Jerry Falwell,
Christian Zionist televangelist Mike Evans and author Hal Lindsey among them.45
‘White House Seminars’ became a regular feature of Reagan’s administration bringing
Lindsey into direct personal contact with national and Congressional leaders. Lindsey
subsequently became a consultant on Middle Eastern affairs not only to the Pentagon but also to
the Israeli Government.46
2. Lindsey’s Literalistic Dispensational Hermeneutic

Like other dispensationalists, Lindsey holds dogmatically to a literalist approach to biblical
hermeneutics. He attributes the development of erroneous views concerning Israel to an
allegorical, non-literal hermeneutic supposedly popularised by Origen.
The man most responsible for changing the way the Church interpreted prophecy is
Origen... [He] powerfully introduced, taught and spread the allegorical method of interpreting the
Scriptures, particularly in the area of prophecy. From this seemingly harmless fact of Church
history evolved a system of prophetic interpretation that created the atmosphere in which
‘Christian’ anti-Semitism took root and spread. Using this method of prophetic interpretation,
Church theologians began to develop the idea that the Israelites had permanently forfeited all
their covenants by rejecting Jesus as the Messiah.47
As has been shown in an earlier chapter, it was the consistent approach of the Post-
Apostolic Fathers to interpret the Hebrew Scriptures typologically as the Apostles had done
before them.48 In his commitment to literalism, Lindsey does not appear to distinguish between
figurative or typological approaches acknowledged by covenantal theologians from the allegorical
methods of interpretation seen typically in pre-Reformation Roman Catholicism.49 The distinction
between these two methods of interpretation are significant since the former places particular
emphasis on the historical context of passages as well as the way scripture interprets scripture.
An allegorical approach finds eternal truths in the bible without reference to their historical setting.
A typological approach highlights the way New Testament writers see Jesus Christ to be the
fulfilment of many Old Testament images and types.50 There is good evidence that a typological
interpretation of the Old Testament was consistently followed by the Church from the 1st Century,
and did not arise with Origen as Lindsey alleges.
Origen defended the historical sense of Scripture, tried to reconcile the historical and
allegorical senses, attempted to interpret Scripture with Scripture, and was respectful of the
church’s tradition.51
Ironically, Lindsey admits to using typology on occasions. In explaining his hermenutical
approach to interpreting the Book of Revelation, Lindsey makes the following assumptions,
How could this first-century man describe the scientific wonders of the latter twentieth
century? He had to illustrate them with phenomena of the first century; for instance, a
thermonuclear war looked to him like a giant volcanic eruption spewing fire and brimstone... Much
of the symbolism John used was the result of a first century man being catapulted in God’s time
machine up to the end of the twentieth century, then returned to his own time and commanded to
write what he had seen and heard. The only way that John could obey that instruction was to use
phenomena with which he was familiar to illustrate the scientific and technical marvels that he
predicts.52 Some writers have chosen to interpret each symbol quite literally. For example, a
locust with the face of a man, the teeth of a lion, a breastplate of iron, a tail than can sting, and
wings that make the sound of many chariots would have to be specially created by God to look
just like that description. I personally tend to think that God might utilize in his judgments some
modern devices of man which the Apostle John was at a loss for words to describe nineteen
centuries ago! In the case just mentioned, the locusts might symbolize an advanced kind of
helicopter. This is just one example of the fast-moving, contemporary, and often deductive
manner in which I have chosen to approach the Book of Revelation. I realize I’ll be accused by
some of making wild speculations...53
In Apocalypse Code (1997), essentially an unattributed revision of There’s a New World
Coming (1973), Lindsey’s speculations become more dogmatic and categorical, and so phrases
such as “might symbolize” become “actually saw.”
Just exactly how could a first century prophet describe, much less understand, the
incredible advances in science and technology that exist at the end of the 20th and the beginning
of the 21st centuries? Yet he testified and God bore witness that he actually saw and heard
things like:
• supersonic jet aircraft with missiles...

• advanced attack helicopters
• modern main battle tanks
• intercontinental ballistic missiles with Multiple Independently Targeted Reentry Vehicles
tipped with thermonuclear warheads (ICBM’s that are MIRVed).
• battlefield artillery and missiles with neutron-nuclear warheads
• biological and chemical weapons
• aircraft carriers, missile cruisers, nuclear submarines
• laser weapons
• space stations and satellites
• the new super secret HAARP weapon system (High-frequency Active Auroral Research
Program)54
So, in Lindsey’s inspired bible code, John’s ‘locusts’ become helicopters, ‘horses
prepared for battle’ are heavily armed attack helicopters, ‘crowns of gold’ are the helmets worn by
pilots, and the ‘sound of their wings’ are the ‘thunderous sound of many attack helicopters flying
overhead.”55 Just as imaginatively, the ‘bow’ wielded by the Antichrist in Revelation 6:1-2, is
apparently, “...a code for long range weapons like ICBM’s.”56 The reference to the “colour of fire
and of hyacinth and of brimstone” in Revelation 9:17 becomes the “Chinese national
flag”...”emblazoned on the military vehicles.”57 Lindsey applies the same hermeneutical technique
to Zechariah 14:12.
This is exactly the way a neutron bomb works. A soldier is hit by a burst of radiation that
leaves only a skeleton within a nanosecond. How could Zechariah have known such a thing 2500
years ago? Once again, the Apocalypse code unlocks the meaning of something not understood
for centuries, because the technology for such things did not exist until now.58
Like Darby and Scofield before him, Lindsey also interprets references to ancient tribes
and nations mentioned in Old Testament prophecies as applying to contemporary peoples and
countries in the Middle East.59
In Psalm 83, some 3,000 years ago, God gave a warning of what would happen in the
last days... In these verses the Philistia or Philistines are the modern Palestinians. Tyre is modern
Lebanon. Assyria is modern Syria.60 Ezekiel 38 also talks about a confederacy of powers -
including Russia and Germany - coming against Israel... Ezekiel Chapter 38, verse 8 describes
modern-day Israel, after the Jews have returned from many nations and “are living securely.”61 I
know from my study of the Bible that the final great war includes Turkey as part of the Islamic
grouping allied with Russia.62
The great nations that do get Biblical reference are the Kings of the East, (China, India,
Pakistan - all openly nuclear), Russia (Gog and Magog), Libya, Egypt, Iran, Iraq and so on.63
On other occasions, with reference to Exodus 9:9, Lindsey is content to acknowledge,
“Egypt is often used as a metaphor in the Bible for the “world” as oppesed to the Church.”64
It is not clear, however, when the term should be taken litrerally or as a metaphor.
To assist his readers in their understanding of otherwise obscure passages of Scripture,
Lindsey also has the tendency to add words to biblical texts which are not there in the original.
So, in The Road to Holocaust, for example, where Lindsey is anxious to stress how the promises
made in Romans 11 apply to the State of Israel and not merely to Jews generally, Lindsey
‘interprets’ this passage dispensationally adding the word ‘national’ to the text.
The whole point of this passage revolves around Israel’s being restored to a position of
preeminence as a believing nation. This could not be true if those who are converted in the future
are made part of the Church, since the national distinction would be lost... The exact meaning of
the future ‘riches of the world’ and of the ‘fullness for national Israel’ is of utmost importance.65
In a quotation of Matthew 24:15-18, Lindsey adds a reference to the rebuilding of the
temple, necessary for this prophecy to refer to some future date,
Therefore when you see the Abomination which was spoken of through Daniel the
prophet, standing in the holy place [of the rebuilt temple] (let the reader understand), then let
those who are in Judea flee to the mountains...66
Lindsey’s interpretation of Daniel 11:40-45 is similarly colourful,
This will be the sign that immediately precedes the Russian-led Islamic invasion of Israel... “At the
time of the end the King of the South [the Muslim Confederacy] will engage him [the False
Prophet of Israel] in battle, and the King of the North [Russia] will storm out against him with
chariots and cavalry and a great fleet of ships. He [the Russian Commander] will invade many
countries and sweep through them like a flood. He will also invade the Beautiful Land [Israel].
Many countries will fall, but Edom, Moab and the leaders of Ammon [Jordan] will be delivered
from his hand...67
Likewise, in quoting Ezekiel 38:15-16, Lindsey adds the word ‘Russia’ to reinforce his
interpretation.
And you (Russia) will come from your place out of the remote parts of the north, you and
many peoples with you...68
His preoccupation with reading the Soviet Union into Old Testament prophecies leads to
some novel definitions of chronology and time. In commenting on Isaiah 10:25, for example,
Lindsey insists,
Carefully note also that right after the LORD predicts the restoration of the remnant of
Israel and the destruction of the Assyrian enemy (which must be applied to a yet future enemy),
He says, ‘VERY SOON my anger against you will end and my wrath will be directed to their
[Israel’s enemies] destruction’ (Isaiah 10:25) What the LORD called ‘Very soon’ has already been
some 2700 years.69
Lindsey’s rather unusual understanding of time also extends to his view of prophecy.
3. Lindsey’s Unconventional View of Prophecy

Integral to his literalist hermeneutic, Lindsey has largely been responsible for popularising
a rather controversial approach to eschatology. In his first work, The Late Great Planet Earth,
Lindsey surveys the apparent revival in interest in astrology, spiritualism and clairvoyancy. He
then asserts,
However, compared to the speculation of most that is called prophetic today, the Bible
contains clear and unmistakable prophetic signs. We are able to see right now in this Best Seller
predictions made centuries ago being fulfilled before our eyes. The Bible makes fantastic claims;
but these claims are no more startling that those of present day astrologers, prophets and seers.
Furthermore, the claims of the Bible have a greater basis in historical evidence and fact.70
In his third book, There’s A New World Coming: A Prophetic Odessey, published three
years later in 1973, Lindsey continues to take a comparative approach to prophecy, likening the
claims of the Old Testament prophets to those of the druids of Stonehenge.
Through these stones, 4000 years ago, priests could site the sun, moon and stars and
predict with exact accuracy the seasons, sun risings and eclipses of the sun and moon... There
have been many, throughout the centuries of man’s long history, who have sought to predict the
course of human events, but none have had the incredible accuracy of the ancient Hebrew
prophets.71
In 1994, looking back at the popularity of The Late Great Planet Earth, Lindsey
challenged his critics,
Not surprisingly, then, I’ll confidently hold up my track record against that of any modern-
day astrological charlatan or New Age clairvoyant.72
Lindsey appears therefore to believe that predictive accuracy is the hallmark of divinely
inspired prophecy. In taking a comparative approach to prophecy he has been criticised for
blurring the distinction between biblical and occult sources.73 Ironically, the last chapter of The
Late Great Planet Earth is entitled, ‘Polishing the Crystal Ball,’74 while a paragraph heading in
There’s a New World Coming, describing the Book of Revelation, is entitled, ‘John’s Chain of
ESP’.75
Lindsey makes a second questionable assumption regarding prophecy. He assumes that
biblical prophecy is essentially futuristic and predictive, that is, the foretelling of the future, and the
future of the State of Israel, in particular.
The center of the entire prophetic forecast is the State of Israel. Certain events in that
nation’s recent history prove the accuracy of the prophets. They also force us to accept the fact
that the ‘countdown’ has begun.76 The information in the book you’re about to read is more up-to-
date than tomorrow’s newspaper... I think you will be surprised to see what kind of predictions
were made almost two thousand years ago!77 ...it is intended to analyze what will occur in the
decade we have just entered.78 The world is spinning out of control - or so it seems. But, as you
will discover, everything is in order. God told us these things would happen - in advance...79
These weapons are so new, so secret, and so deadly that few people outside of military circles
even know such weapons exist. But God knew, and he told Zechariah all about them when he
was given details of another, upcoming battle for Jerusalem.80
Following Darby, Lindsey believes ‘prophecy is prewritten history’.81 In so doing he
detaches predictions concerning the future from the covenantal context within which the
prophecies were given. Lindsey’s view is at variance with the Hebrew prophets who consistently
stress that their intention is to call God’s people back to the terms of their covenant relationship.
Their role was not primarily to reveal arbitrary and otherwise hidden facts about predestined
future events. The prophet speaks the Word of God. He appeals to his people to be true to
Yahweh, the God of the covenant... He comes to his people with a threat or with words of
comfort. Insofar as his message touches on the future, he does point to events down the road.
But the prophet never makes predictions as such. His message is conditional; it is tied in with
God’s promises, on the one hand, and his threats, on the other.82 Authentic biblical prophecy was
always conditional rather than fatalistic and given within the context of the covenant between God
and his chosen people. It was the false prophets who flattered the people with promises of peace
and prosperity without specifying the covenantal preconditions of repentance and faith. The true
prophets were not concerned with authenticating their prophecies by presenting predictions that
came true. In fact, some of the predictions didn’t come true at all. When Micah prophesied that
Jerusalem would be plowed as a field and turn into a heap of ruins, his words led to repentance
under King Hezekiah. As a result, the Lord held back his judgment He had in mind (Mic. 3:12; Jer.
26:17-19).83 Since Lindsey, like other Dispensationalists, believes God gave the Middle East to
Abraham’s Jewish descendants as an unconditional and everlasting possession, he does not
acknowledge a correlation between the prophetic message and covenant relationship. Instead,
he understands the prophets to be predicting predetermined events thousands of years later,
giving an ‘exciting view’84 of human destiny.
Three millenniums of history are strewn with evidence of their prophetic marksmanship
and to ignore their incredible predictions of man’s destiny and the events which are soon to affect
this planet will be perhaps the greatest folly of this generation.85 Hal Lindsey claims to have
uncovered prophetic puzzles throughout the Bible. Hidden away within these enigmas are
specific predictions concerning the present and imminent future. In the wake of the ‘Bible Code’
debate, Lindsey rewrote There’s a New World Coming, renaming it Apocalypse Code claiming to
have deciphered, ‘long-hidden messages about man’s future and the fate of the earth.’86 To do so
Lindsey performs ‘acrobatic stunts’,87 twisting biblical texts to fit his future scenario, propounding
what some critics regard as a ‘new form of Christian Gnosticism,’88 since only those who read his
books will be able to understand them.
Perhaps we could speak of a post-Rapture complex in Lindsey’s hermeneutics. As a
result of this complex, all sorts of ancient prophecies about nations that have disappeared must
be modernized, right down to the weaponry used in warfare... In his books, Hal Lindsey uses
Biblical prophecy to open a supermarket in which he sells the curious inside information about the
near future, especially World War III.89
Responding to criticism that he did not foresee the collapse of Soviet Communism,
Lindsey carefully denies that he himself ever claimed to a prophet.90 He does, however, confess
to making ‘a series of predictions’91 and is happy to quote others who believe he is a prophet. For
example, Lindsey allows his publishers to use the accolade of Time magazine that he is “The
Jeremiah for this generation.’92 Reviewing the prophecies made in The Late Great Planet Earth,
25 years later, Lindsey lists 23 of these predictions and then asks the rhetorical question, ‘Did I
miss any?’93
The back cover of The Final Battle (1995), which is an amplified and significantly more
politicised rewriting of The Late Great Planet Earth, says,
You couldn’t get a better picture of what World War III will be like without being bodily
transported into the future. Hal Lindsey has done it again! 94
4. The Distinctive Apocalyptic Zionism of Hal Lindsey

The titles of Lindsey’s books show an increasingly exaggerated and almost pathological
preoccupation with the apocalyptic.95
His books are replete with dogmatic and categorical assertions of the imminent
destruction of the world.
We are the generation the prophets were talking about. We have witnessed biblical
prophecies come true. The birth of Israel. The decline in American power and morality. The rise
of Russian and Chinese might. The threat of war in the Middle East. The increase of earthquakes,
volcanoes, famine and drought. The Bible foretells the signs that precede Armageddon... We are
the generation that will see the end times... and the return of Jesus.96 Lindsey has been
described as, ‘a long haired reincarnation of Scofield.’97
This may be because of the similarities between the pessimistic pronouncements of both
authors.
Cyrus Scofield (1918) Hal Lindsey (1970)
So far as the prophetic Word has In spite of the vain striving of man, of the
spoken there is not the least warrant for bold and infamous conquerors throughout
the expectation that the nations the ages who failed in their human attempts,
engaged in the present gigantic struggle we are beginning to see the Ancient Roman
will or can make a permanent peace. It Empire draw together, just as predicted...
is fondly dreamed that out of all the We believe that the Common Market and the
suffering and carnage and destruction trend toward unification in Europe may well
of this war will be born such a hatred of be the beginning of the ten-nation
war as will bring to pass a federation of confederacy predicted by Daniel and the
the nations-The United States of the Book of Revelation... In spite of those who
World-in which will exist but one army, propose the alternatives to the United States
and that an international peace, rather of Europe, and the temporary setbacks it
than an army... For that Word certainly appears to have, it seems that the trend is
points to a federated world-empire in ever onward... At about 1980 we may fully
the end-time of the age... It is, of expect the great fusion of all economic,
course, possible, nay, probable that military, and political communities into the
some temporary truce may end, or United States of Europe... Imagine that. A
suspend for a time, the present world- “ten-nation economic entity.” Is it any wonder
war, for ten kingdoms will exist at the that men who have studied prophecy for
end-time in the territory once ruled over many years believe that the basic beginning
by Rome.98 of the unification of Europe has begun?99
Lindsey’s book, The Final Battle, is a good example of “Armageddon Theology”. It
includes this statement on the cover,
Never before, in one book, has there been such a complete and detailed look at the
events leading up to ‘The Battle of Armageddon.’”100
Lindsey asserts that the world is degenerating and that the forces of evil manifest in
godless Communism and militant Islam are the real enemies of Israel. An apocalyptic scenario is
predicted, centred upon a great battle at Megiddo between massive continental armies that will
attempt but fail to destroy Israel.
Based on his interpretation of Ezekiel 38 & 39, and selective quotations from speculative
19th Century commentators, Lindsey insists the references to Gog, Rosh and Tubal reveal that
the chief enemy of Israel in the final days will be Russia.
You need only to take a globe to verify this exact geographical fix. There is only one
nation to the ‘uttermost north’ of Israel - the U.S.S.R... General Dyan’s statement that ‘The next
war will not be with the Arabs but with the Russians’ has a considerably deeper significance,
doesn’t it? Just think for a moment how incredible a thing we are considering here. How could
Ezekiel 2600 years ago have forecast so accurately the rise of Russia to its current military might
and its direct and obvious designs upon the Middle East, not to mention that fact that it is now an
implacable enemy of the new state of Israel? How could men like Chamberlain and Cummings,
for that matter, one hundred years ago have so clearly seen the rise of Russia to its present
world-threatening position? The answer is again, it seems to this writer, obvious, Ezekiel once
again passes ‘the test of a prophet’.101
Lindsey offers detailed illustrated plans showing future military movements of armies and
naval convoys, including the American 6th Fleet, leading up to the battle of Armageddon.102 He
claims these cataclysmic events indicate the imminent return of Jesus Christ as King of the Jews
who will rule the world from the rebuilt Jewish temple on the site of the destroyed Dome of the
Rock in Jerusalem.103
Lindsey believes that the great battle of Armageddon is imminent and unavoidable. His
motive for writing is to shock people into believing in Jesus Christ as their Lord and Saviour. Only
then can they be raptured to heaven and avoid suffering in the coming global holocaust. Like a
sinking ship, Lindsey portrays a world in which there is no hope or purpose, other than trying to
get off as quickly as possible. There is therefore no point in trying to care for the world or getting
involved in charitable or humanitarian work. Every human tragedy, be it earthquake, hurricane or
war merely adds to the mounting evidence and proves his contention that the end of the world is
nigh.
You won’t find another book quite like this one. We will examine why and how the world
is hurtling toward disaster... My background as a student of prophecy allows me to place all this
information in perspective in a way that is sure to lead many people to the ultimate truth about the
coming global holocaust - and, if they are open, to a wonderful way of escaping it. Read this
book. Learn from it. Pass it on to your friends. It may be the last chance some of them will ever
have to avoid the horrible fate this book describes.104
According to Lindsey, the key to deliverance from Armageddon is bound up with God’s purposes
for, and our attitude toward, the Jews.
4.1 The Jews of the Bible and the Modern State of Israel
Lindsey’s empathy for the Jews is highlighted in his emotive description of a visit he
made to the Western Wall.
The wall is a symbol of the unity of the Jews as a race and of their ancient ties to God.
Even battle-hardened soldiers wept when they first approached the wall. I stood by many a Jew
when he first touched the wall, and all have felt that at last they had come home. So did I.105
He also claims to have been motivated by concern for the Jews in writing his first book,
In writing The Late Great Planet Earth, I had the Jews constantly in mind. I prayerfully
and deliberately sought to present my prophetic case in such a way that it would especially
appeal to them. It has been published in more than fifty foreign editions and has been
instrumental all around the world in bringing tens of thousands of Jews to faith in Jesus as their
Messiah. I run into them everywhere. They continue to write to me from virtually every part of the
world. The first Prime Minister of Israel, David Ben Gurion, was reading it shortly before he died.
Since everything in his room has been kept the way it was before he died, a copy of The Late
Great Planet Earth remains on his desk. A friend of mine who is one of Israel’s top military
commanders passed out hundreds of copies of the Hebrew translation to the Israeli Defence
forces, even though he personally hasn’t as yet believed in Jesus as the Messiah.106
Lindsey’s sympathies clearly lie with the State of Israel rather than with her Arab
neighbours, the Palestinians, or even with the ancient indigenous Christian community of Israel
and the Occupied Territories. Under a heading ‘Why the Bias?’ Lindsey insists,
Because Israel is a pro-Western, democratic nation committed to the ideals of free
speech and press, there is good access for journalists... And because Israel is a staunch U.S.
Ally, it is always under the microscope... This kind of distortion and bias has placed Israel center
stage in the court of world opinion and helped to make the Jewish state something of a pariah
nation. Funny, how that’s just what the Bible predicted for Israel in the last days.107
Lamenting the isolation the United States experiences in the United Nations when
vetoing repeated censure motions against Israel, Lindsey points out,
Up to the time of the 1991 Madrid Conference, the Arabs were ‘called upon’ to ‘comply,’
‘desist,’ ‘refrain’ etc. four times. Israel was ‘demanded,’ ordered,’ etc. to do General Assembly
bidding three hundred and five times. The UN voted six hundred and five resolutions between its
inception and the Gulf War. Four hundred and twenty nine of those resolutions, or, sixty-two
percent of the total of the UN’s resolutions were against Israel or its interests.108
Israeli society is far from homogeneous politically. While the majority of secular Jews
favour a negotiated settlement with the Palestinians, Lindsey identifies with the fundamentalist
settlers and political far right.
...it was a pity that Israel chose to recognize, negotiate and compromise with sworn
enemy and terrorist Yasser Arafat... It was a risky tactic - one fraught with danger not only for the
Jewish state but for the entire world. The stage is now set for the kind of explosive developments
students of Bible prophecy have long anticipated. What the Israelis have actually done by
establishing autonomous Arab states in Jericho and Gaza is to create the kind of bridgehead in
Israel that Arafat has, until now, only dreamed about.109
Lindsey’s preoccupation with Israel is largely due to his dispensational presuppositions
which distinguish Israel from the Church in the present and future purposes of God, although the
origins of this theological position are never discussed, nor attributed in any of his writings apart
from three pages in his latest book.110
Like other dispensationalists, Lindsey insists that the promises of blessing and protection
made to Abraham are unconditional and eternal and that it is specifically the State of Israel rather
than merely people of Jewish descent who are the beneficiaries today.
There has been much infidelity in Jewish history, and their present worldwide dispersion
and persecution have been their divine discipline. However, God made unconditional promises of
eternal blessings to the Jewish patriarchs and will someday restore the Jews to a position of
special favour with Himself... God has promised never to abandon His chosen people, no matter
how despicably they treat Him (Romans 11:1,2). The divine hand of protection of the Jews during
their recent Six-Day War was just a token of that protective care.111 ...God clearly reveals that the
tree into which we Gentiles have been grafted contrary to nature is still the Jew’s own olive tree.
The simple meaning of this is that the covenants are still valid to the physical race of Israel. Their
fulfilment only awaits that predicted time when God will bring them back to faith again.112
Rather than apply these ancient promises to the Jewish people generally, Lindsey quite
specifically, and increasingly more explicitly, applies them to the State of Israel and Israeli
citizens.
The God of Israel has sworn in the prophecies that He will not forsake the Israelis, nor let
them be destroyed.113 To Israel as a nation were made unique promises... All other nations
received blessings only through Israel. They were the only nation that was promised a specific
plot of land, a city, and a kingdom on an earth from which the original curse would be removed.114
Unless one goes off into allegorical la-la land, these prophecies literally demand a National
restoration of Israel as a distinct and unique believing Nation in the future kingdom.115
To reinforce the link with the Jews of the Old Testament, in his later books, Lindsey
increasingly refers to Israeli citizens as ‘Israelites’116 as well, the land as ‘Judea and Samaria’117
One of Lindsey’s strongest critics is David Chilton. With regard to the promise in Romans
11 that many Jews would recognise Jesus as their Messiah, Chilton insists,
The Bible promises the restoration of Israel as a people, but not necessarily as a State;
nothing requires that the two must go together. Even assuming, that there is still a State of Israel
when the Jews are converted, Israel would simply be one Christian nation among many, with no
special standing. The people of genetic Israel will be part of the covenantal tree of life, but there is
no longer any religious significance belonging to Palestine.118
To even classical dispensationalists, such as Schuyler English, who revised the Scofield
Reference Bible in 1967, Israel as a State has no prophetic significance during the ‘church age’
until after the so-called ‘rapture’.
An intercalary period of history, after Christ’s death and resurrection and the destruction
of Jerusalem in A.D. 70 has intervened. This is the present age. During this time God has not
been dealing with Israel nationally, for they have been blinded concerning God’s mercy in Christ...
However, God will again deal with Israel as a nation. This will be in Daniel’s seventieth week, a
seven-year period yet to come.119
Daniel 9:24-27 states,
“Seventy ‘sevens’ are decreed for your people and your holy city to finish transgression,
to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up
vision and prophecy and to anoint the most holy.
25”Know and understand this: From the issuing of the decree to restore and rebuild
Jerusalem until the Anointed One, the ruler, comes, there will be seven ‘sevens,’ and sixty-two
‘sevens.’ It will be rebuilt with streets and a trench, but in times of trouble. 26After the sixty-two
‘sevens,’ the Anointed One will be cut off and will have nothing. The people of the ruler who will
come will destroy the city and the sanctuary. The end will come like a flood: War will continue
until the end, and desolations have been decreed. 27He will confirm a covenant with many for
one ‘seven.’ In the middle of the ‘seven’ he will put an end to sacrifice and offering. And on a wing
of the temple he will set up an abomination that causes desolation, until the end that is decreed is
poured out on him.”
Lindsey believes,
...this amazing prediction of the future events of Israel’s career sets forth a divinely
ordained time period of ‘seventy weeks’ of years (490 years) in which God would, in specific
ways, deal with the sin of the nation, bring in everlasting righteousness, and send the Messiah to
the world. This allotted time period was like a great divine ‘time-clock’... Countdown began
clicking off April, 444 B.C.E... Then Daniel predicted a strange thing. He said that after sixty-nine
weeks of years (483 years) had clicked off on this allotment of time, the Messiah of Israel would
be revealed to the Jews and then killed, and the city of Jerusalem and their Temple would be
destroyed and their 490 year special time allotment would be temporarily cut short by 7 years...
Jesus himself had thoroughly studied this prophecy of Daniel and related its meaning to his
disciples... Then he added something which Daniel hadn’t predicted, but Moses had:
‘...Jerusalem would be trampled under foot by the Gentiles until the times of the Gentiles were
fulfilled’ (Luke 21:23, 24)... For nearly two thousand years now, this prophecy has been a horrible
reality in the life of God’s chosen people... Even though Israel is now partially back in her ancient
homeland, she isn’t at peace with the world around her...
We have one thing to give substance to our hope for Israel. We know that God will never
break a promise and He still owes Israel seven years of her allotted 490 years in which to bring
about righteousness in her land and purge her people of sin. Then God’s Messiah will come
again to Israel and give to those of His chosen people and the world who receive Him, the
Kingdom of God which He promised so long ago.120
Lindsey does not explain how he fits the nearly 1878 year gap between 70 A.D. and 1948
into Daniel 9:24-27. The seven years he claims is still ‘allotted’ to Israel during which they will be
‘purged’ is actually a euphemism for the ‘tribulation’ in which Lindsey believes many Israelis will
suffer and die in the nuclear war of Armageddon. In order to strengthen his argument that the
prophets predicted the restoration of Israel in 1948, Lindsey believes that Moses predicted two
separate destructions of Israel in Deuteronomy 28:49-52 and 28:62-66. The passages actually
state,
The Lord will bring a nation against you from far away, from the ends of the earth, like an
eagle swooping down, a nation whose language you will not understand, 50a fierce-looking
nation without respect for the old or pity for the young. 51They will devour the young of your
livestock and the crops of your land until you are destroyed. They will leave you no grain, new
wine or oil, nor any calves of your herds or lambs of your flocks until you are ruined. 52They will
lay siege to all the cities throughout your land until the high fortified walls in which you trust fall
down. They will besiege all the cities throughout the land the Lord your God is giving you. (Deut.
28:49-52)
You who were as numerous as the stars in the sky will be left but few in number, because
you did not obey the Lord your God. 63Just as it pleased the Lord to make you prosper and
increase in number, so it will please him to ruin and destroy you. You will be uprooted from the
land you are entering to possess.
64Then the Lord will scatter you among all nations, from one end of the earth to the
other. There you will worship other gods--gods of wood and stone, which neither you nor your
fathers have known. 65Among those nations you will find no repose, no resting place for the sole
of your foot. There the Lord will give you an anxious mind, eyes weary with longing, and a
despairing heart. 66You will live in constant suspense, filled with dread both night and day, never
sure of your life. (Deut. 28:62-66)
Lindsey claims these verses teach that,
Just before the Hebrews conquered the Promised Land, Moses predicted that Israel
would twice be destroyed as a nation and twice be driven out of the land because of persistent
unbelief. He also predicted that the first destruction and dispersion would come by the hand of
one mighty nation. He specifically predicted that in this dispersion the Israelites would be taken
captive into this one invading nation (Deuteronomy 28:49-57). This prophecy was fulfilled when
the Babylonians destroyed Jerusalem in 586 B.C. And took the survivors back to Babylon as
slaves (2 Chronicles 36:9-21)...
When Moses predicted the second destruction of the nation, he warned that the second
dispersion would be much more extensive and severe than the first... This part of Moses’
prophecy was fulfilled in A.D. 70 when Titus and the Roman Tenth Legion crushed Jerusalem,
destroyed the Temple and scattered the surviving Jews throughout the known world... Moses,
Isaiah, Ezekiel, Amos, Zechariah and many other prophets predicted Israel’s second restoration
as a nation in the ‘latter days’. They predicted that the Jews would return to their ancient
homeland after a long and terrible dispersion among the nations, and that they would
miraculously become a nation again (Ezekiel 36, 37). The most important factor in these
prophecies is that God promises the Jews that once they have returned in the second restoration,
their nation will never be destroyed again.121
Lindsey neglects to point out that the warnings uttered by Moses in Deuteronomy 28
were not predictions of future events but conditional warnings, dependent on whether the
Israelites kept the covenant. In between the two selective passages which Lindsey highlights,
Moses also warned that the Israelites would suffer all the plagues witnessed in Egypt if they were
disobedient, something Lindsey conveniently ignores.
More significantly, the passages Lindsey quotes do not actually specify that the Israelites
will be taken captive ‘into this one invading nation’, nor that two distinct dispersions would occur.
The reference in Deuteronomy 28:63-66 which Lindsey claims predicts a second universal exile
actually goes on two verses later to indicate that Egypt, still a feared and great power in Moses
day, would be their return destination. Lindsey’s insistence on two dispersions is itself a very
selective reading of Jewish history ignoring the earlier Assyrian conquest of Tiglath-Pileser in 721
B.C. when the ten tribes of the Northern kingdom were deported and absorbed into other parts of
the Assyrian Empire.
Instead of following the position of Schuyler English and other traditional
dispensationalists, Lindsey develops his own innovative scheme claiming that there is great
significance in the events of 1948 and especially 1967. He insists, ‘The center of the entire
prophetic forecast is the State of Israel,’122 and Israel is the ‘center of world destiny.’ 123
Lindsey’s entire reading of the Bible and of contemporary events in the world are shaped
by this conviction and perspective.
In 1970, in The Late Great Planet Earth, under the sub-title ‘Keys to the Prophetic
Puzzle’, Lindsey explained why his interpretation of contemporary events concerning Israel is
more reliable than previous attempts. Then in 1980 Lindsey reiterated this conviction more
dogmatically, insisting the ‘rebirth’ of Israel to be the only ‘sign’ that the ‘countdown’ to
Armageddon had begun.
Late Great Planet Earth 1980’s Countdown to Armageddon
Many Bible students in recent years have tried to fit Many skeptics point out that during World War I
the events of World War I and II to the prophetic and II, some well-meaning students of prophecy
signs which would herald the imminent return of claimed that the end of history was at hand and the
Christ. Their failure discredited prophecy... It is Messiah would return soon... Naturally, when the
because of these unscriptural attempts at calculating world didn’t end, all prophecy was discredited.
days that some eyebrows rise when we speak of These skeptics have asked me, ‘Why do you think
Bible prophecy today. The one event which many that all the various prophecies will come to pass
Bible students in the past overlooked was this during this generation? The answer is simple. The
paramount prophetic sign: Israel had to be a nation prophets told us that the rebirth of Israel-no other
again in the land of its forefathers.124 event-would be the sign that the countdown had
begun. Since that rebirth, the rest of the prophecies
have begun to be fulfilled quite rapidly. For this
reason I am convinced that we are now in the
unique time so clearly and precisely forecast by the
Hebrew prophets.125
Lindsey bases his interpretation of contemporary events largely on the prophecies of
Ezekiel 37-39, and, in particular, the vision of the valley of dry bones in Ezekiel 37. Most
commentators see in these chapters the promise of the return of the remnant from Babylon under
Ezra and Nehemiah.126
Lindsey, however, chooses instead to apply them to 1948 and 1967 when Israel occupied
the West Bank and the Old City of Jerusalem.
Some 2600 years ago Ezekiel showed that the Jewish nation would be reborn after a
long world-wide dispersion, but before the coming of the Messiah...127 Ezekiel 37:7-8... Is phase
one of the prophecy which predicts the PHYSICAL RESTORATION of the Nation without Spiritual
life which began May 14, 1948... Ezekiel 37:9-10... Is phase two of the prophecy which predicts
the SPIRITUAL REBIRTH of the nation AFTER they are physically restored to the land as a
nation... The Lord identifies the bones in the allegory as representing ‘the whole house of Israel.’
It is crystal clear that this is literally predicting the restoration and rebirth of the whole nation at the
time of Messiah’s coming [Ezekiel 37:21-27].128
In like manner, where first Century Christians understood Jesus to be warning them to
flee Jerusalem because of its imminent destruction, Lindsey claims that Jesus was actually
predicting the restoration of the Jews to Palestine in the 20th Century.
But the most important sign in Matthew has to be the restoration of the Jews to the land
in the rebirth of Israel. Even the figure of speech ‘fig tree’ has been a historic symbol of national
Israel. When the Jewish people, after nearly 2,000 years of exile, under relentless persecution,
became a nation again on 14 May 1948 the ‘fig tree’ put forth its first leaves.129
Nothing, however, in Matthew 24:32 indicates that Jesus intended his hearers to
understand that he was promising Israel would become a nation once more. The New Testament
is silent on the question of whether the Jews would ever become a national state again.
Nevertheless, Lindsey has popularised the notion that the return of Jewish people to Palestine
since 1948 is the fulfilment of biblical prophecy. Lindsey speaks repeatedly of the ‘rebirth’130
of Israel, insisting,
The nation of Israel cannot be ignored; we see the Jews as a miracle of history.’131 ...all
the unconditional covenants... Were made only with the physical descendants of Abraham, Isaac
and Jacob as a unique nation.132
This logic leads Lindsey to suggest that had the Jewish people accepted Jesus as their
Messiah, the rest of the world would not have been offered the Gospel.
The Gospel and the age of grace would not have come to us Gentiles unless Israel had
fallen into unbelief.133
Aware of criticism of attempts to apply biblical prophecy to contemporary events, Lindsey
qualifies his own particular interpretation, but in so doing advocates both a massive secularisation
of biblical prophecy as well as a questionable ‘second chance’ way of salvation for the Jews.
Right here a careful distinction must be made between ‘the physical restoration’ to the
land of Palestine as a nation, which clearly occurs shortly before the Messiah’s coming and the
‘spiritual restoration’ of all Jews who have believed in the Messiah just after His return to this
earth. The ‘physical restoration’ is accomplished by unbelieving Jews through their human effort.
As a matter of fact, the great catastrophic events which are to happen to this nation during ‘the
tribulation’ are primarily designed to shock the people into believing in their true Messiah (Ezekiel
38; 39).134
In The Road to Holocaust, Lindsey draws a distinction between those who are Jews
racially and religiously from those who are regenerate Jews, claiming only the latter are God’s
chosen people.
The Regenerate Israelite has always been the True Israelite. This group combines
together both the racial and spiritual factors that the Bible describes as ‘the remnant of Israel.’...
The Bible reveals the insufficiency of being only a racial and religious Jew... The Bible has always
taught that only the racial Jew who is born spiritually is a true Israelite and heir to the eternal
promises... And that they continue to be God’s special people.135
Lindsey does not accept that the privileged status of covenant people was taken away
from the Jews at some time between Pentecost and the destruction of Jerusalem in 70 A. D.
Based on his interpretation of Romans 11, Lindsey argues, in line with classical
dispensationalism, that the Church will be replaced by Israel as the people of God on earth,
...at some point in history - very soon, I believe - God’s special focus and blessing is going to shift
back to the Jews. At that moment, the Jews will once again be responsible, as God’s
representatives, to take His message to the whole world. This mission - incomplete and
seemingly impossible for the last 2,000 years - will be accomplished by the 144,000 Jewish Billy
Graham’s in seven years.136
In his latest work, Lindsey continues to insist on a radical distinction between the church
and Israel.
He redeemed the Church (both Jew and Gentile who trusted in Him) at the Cross. That is an
accomplished fact. Israel’s national redemption in accordance with the Abrahamic covenant takes
place at the Second Advent.137
An alternative reading of the New Testament would suggest that, while the apostles Peter
and Paul could appeal to the historical link between the Jews and their privileges (Acts 3:25;
Romans 9:4-5, 11:28), time was running out and that there was a limit to that appeal. In the plan
of redemptive history, the rejection of the Messiah by the majority of Jewish people led to their
rejection under the terms of the covenant. In Acts 3:22-23 Peter applies the Mosaic warning of
Deuteronomy 18:15-19 and Leviticus 23:29 to his generation and makes their response to Jesus
Christ the critical test.
For Moses said, ‘The Lord your God will raise up for you a prophet like me from among
your own people; you must listen to everything he tells you. Anyone who does not listen to him
will be completely cut off from among his people.’ (Acts 3:22-23)
Likewise, Paul explains how only those who believe in Jesus Christ, including both Jews
and Gentiles, are now the true children of Abraham.
It was not through law that Abraham and his offspring received the promise that he would
be heir of the world, but through the righteousness that comes by faith. For if those who live by
law are heirs, faith has no value and the promise is worthless, because law brings wrath. And
where there is no law there is no transgression. Therefore, the promise comes by faith, so that it
may be by grace and may be guaranteed to all Abraham’s offspring - not only to those who are of
the law but also to those who are of the faith of Abraham. He is the father of us all. As it is written:
“I have made you a father of many nations.” (Romans 4:13-17)
Consider Abraham: “He believed God, and it was credited to him as righteousness.”
Understand, then, that those who believe are children of Abraham. The Scripture foresaw that
God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: “All
nations will be blessed through you.” So those who have faith are blessed along with Abraham,
the man of faith. (Galatians 3:6-9)
The New Testament therefore insists on a limited time when the initial offer of salvation
would be made to the Jews as the chosen people of God. This was probably confined to the
generation that witnessed the life and ministry of Jesus Christ. Failure to respond to the claims of
Christ led to the removal of the covenant status and privileges from the Jewish people and their
application to the Church (1 Peter 2:9-10). Paul goes so far as to describe the consequences as a
complete reversal of the status of Jews and Gentiles. ‘Jerusalem’ symbolic of the Jews who had
rejected Jesus Christ were now regarded as the offspring of Hagar not Sarah.
24
These things may be taken figuratively, for the women represent two covenants. One covenant is
from Mount Sinai and bears children who are to be slaves: This is Hagar. 25Now Hagar stands for Mount
Sinai in Arabia and corresponds to the present city of Jerusalem, because she is in slavery with her
children. 26But the Jerusalem that is above is free, and she is our mother... 28Now you, brothers, like Isaac,
are children of promise... 30But what does the Scripture say? “Get rid of the slave woman and her son, for
the slave woman’s son will never share in the inheritance with the free woman’s son.” 31Therefore,
brothers, we are not children of the slave woman, but of the free woman. (Galatians 4:24-31)
Ignoring the flow of redemptive history, the status of Israel under the terms of the Hebrew
covenant, and ultimately the impact of their rejection of Jesus Christ, Lindsey applies conditional
and superseded Old Testament promises made to Israel, at times to the contemporary State of
Israel and on other occasions to Jews who believe in Jesus as their Messiah. This ambivalence is
perpetuated in Lindsey’s speculations concerning which, and how many, Israelis will survive the
war of Armageddon, explored later.
4.2 The Territorial Extent of Eretz Israel

Christian Zionists clearly see the founding of the State of Israel in 1948 as highly
significant, signalling the end of 2000 years of exile. They have therefore actively encouraged
Jews in Russia and Eastern Europe to make Aliya, seeing this as another ‘Exodus.’138
The settlement and integration of the Occupied Territories within Eretz Israel, now
imbued with the evocative biblical names of ‘Judea and Samaria’, is deemed essential to maintain
Israeli security as well as to fulfil the land promise made to Abraham and his descendants. In this
Lindsey was the first and probably most successful to popularise a Christian Zionist reading of
Scripture and contemporary events since 1967.
What the average Israeli understands-in part because their sons and fathers and brothers
fought to gallantly to gain this high ground-is this... Giving away the Golan Heights might be
enough to cause a political uprising among the Israeli people. But if it isn’t, surely concessions
that involve Judea and Samaria would be. There are 100,000 Jewish settlers living in these lands
now. They are biblically Jewish lands. To evacuate Jews from them would be an enormous
psychological blow to the whole concept of Jewish nationhood. Frankly, such an attempt might be
enough to trigger a civil war.139 And God has promised the land of Israel to the Jews forever.
Period.140
Lindsey is at his most critical when contemplating the implications of a ‘land for peace’ resolution
to the Arab-Israeli conflict.
If Israel would just give the Palestinians a homeland, the Arabs would be satisfied and
peace would reign. If you believe that, I have some lakefront property in the Sahara Desert I’d like
to sell you.141
Having listed the various military threats Israel faces from Jordan, Iraq, Syria, Lebanon,
Iran and other Arab nations, Lindsey finds negotiation incomprehensible.
...despite all of these facts, Israel has still agreed to give up more occupied land in the Gaza strip
and Jericho and is discussing turning over more strategic territory in Judea, Samaria and the
Golan Heights. This series of developments was enough to make the most confident warriors
scared.142 With its all-consuming desire for peace at any price, Israel has now placed itself in an
indefensible position.143
Speaking of the Wye, Oslo and Hebron Accords, Lindsey offers this pessimistic
assessment.
Basically, the agreement calls for Israel to surrender more land in exchange for Arafat’s
promises to abide by the agreements he has already signed. Something for less than nothing is
the best way to term it.144 ‘Land for Peace!’ Is the cry heard ‘round the world. In 1993 we saw
Israel bullied and blackmailed into turning over more land to the Arabs - this time to its sworn
enemy, the terrorist Yasser Arafat. Objective military and intelligence say any more land
concessions would be strategically foolhardy... Further land concessions would leave Israel with
indefensible borders and no effective conventional deterrent against attack. The world should
take note that if it stands by and lets Israel be over run, the Samson Option is still very much in
readiness... Does the world really want to force Israel to rely exclusively on nuclear weapons for
its defence? 145
Although the rhetorical answer is presumably ‘no,’ Lindsey predicts, yet again, an
apocalyptic scenario.
There is no question, in reviewing Bible prophecy, that a cataclysmic, apocalyptic war will
engulf the Mideast prior to the return of Jesus Christ. In this nuclear age, it makes sense to us
that the mass annihilation we read about might be the result of a nuclear exchange. Because the
Bible talks about mass destruction by fire, this scenario seems to make sense. ‘And I will send
fire on Magog [Russia],’ Ezekiel recorded. If faced with annihilation you can count on Israel to
protect its civilian population by any means necessary... Its clear that the Bible can’t be talking
about any other time in history but today.146
Quoting a defence expert, Joseph De Courcy, Lindsey insists,
The absolute minimum territory Israel requires to deter war is the territory it is controlling today...
If Israel gives back Judea, Samaria, the Gaza Strip and the Golan Heights, it woill simply no
longer be able to defend itself against the Muslim nations with conventional weapons.147
4.3 The Significance of Jerusalem

Lindsey insists that the occupation of the Old City of Jerusalem in 1967 by the Jews was
another significant sign of the imminent return of the Messiah, since unfulfilled prophecies
concerning the Jewish people must occur within the ancient city.
Jerusalem’s importance in history is infinitely beyond its size and economic significance.
From ages past, Jerusalem has been the most important city on this planet... More prophecies
have been made concerning Jerusalem than any other place on earth.148
He concedes that the status of Jerusalem is contested, claiming, in the context of the
Oslo Peace Accord,
The Arabs still demand Jerusalem as the ransom price for any lasting peace. Israeli Prime
Minister Netanyahu went on record in Washington repeating his promise that Jerusalem will
never be divided.149
Nevertheless, Lindsey insists, pessimistically, Arab aspirations are futile.
As the Bible tells us, the dispute over Jerusalem and Israel’s borders will never be settled by any
peace agreements nor any whiz-bang diplomatic breakthrough. Jerusalem, the Bible says, will be
a stumbling block for the entire world... In Luke 21:24, the Bible tells us that ‘Jerusalem will be
trampled under foot by the Gentiles until the times of the Gentiles be fulfilled.’ We are literally
witnessing the end of the times of the Gentiles.150
A year later, Lindsey is more specific and emphatic in his dispensational timing,
We are literally witnessing the last hours of the times of the Gentiles. God’s focus is
shifting back to His people Israel.151
Lindsey interprets the prophecies of Zechariah 12-14 as foretelling events that are about
to happen including a fearful siege of Jerusalem by the Soviet army.152
It is clear from these chapters that the Jews would have to be dwelling in and have
possession of the ancient city of Jerusalem at the time of the Messiah’s triumphant advent.153
There couldn’t be a more perfect modern-day description of what was predicted hundreds of
years ago in Zechariah 12-14. There it tells us that the last war of the world will be started by a
dispute over Jerusalem. We’ve got that dispute right now. As a matter of fact, the West helped
guaranty the world a dispute over Jerusalem by forcing the Israelis into a pact with the
Palestinians.154
How much of Jerusalem will be left standing when Jesus returns is a matter of
speculation, given Lindsey’s terrifying description of the war of Armageddon.
The Bible also makes clear that Jerusalem - the focal point of the endtimes fighting - will
be vanquished by Israel’s enemies in the hours just before the Lord comes. In fact, it seems that
the destruction of the holy city is the final straw that angers God and provokes Jesus’ return.155
He nevertheless looks forward to a better day after Armageddon, when, during the
Millennium, Jerusalem will be the spiritual centre of the entire world... all people of the earth will
come annually to worship Jesus who will rule there.156
4.4 The Rebuilding of the Jewish Temple

Right now, as you read this, preparations are being made to rebuild the Third Temple.157
Lindsey not only regards the founding of the State of Israel and capture of Jerusalem as the
fulfilment of biblical prophecy but insists, controversially, that the Jewish Temple must also be
rebuilt. Initially, in 1970, he insisted this would have to be in place of the Dome of the Rock.
There remains but one more event to completely set the stage for Israel’s part in the last
great act of her historical drama. This is to rebuild the ancient Temple of worship upon its old
site... There is one major problem barring the construction of a third Temple. That obstacle is the
second holiest place of the Moslem faith, the Dome of the Rock. This is believed to be built
squarely in the middle of the old temple site. Obstacle or no obstacle, it is certain that the Temple
will be rebuilt. Prophecy demands it.158 This quote reveals Lindsey’s basic ignorance of Islam.
The Temple Mount on which the Dome of the Rock and Alaqsa Mosque are built constitutes the
third most holy shrine to Moslems after Medina and Mecca not the second as Lindsey
erroneously asserts here and repeats later in There’s a New World Coming.159
Dispensationalists like Lindsey believe in the imminent rebuilding of the Temple based on
the somewhat enigmatic passage of Daniel 9:24-27. The sanctuary already appears to have been
destroyed in verse 26 yet sacrifices are brought to an end in verse 27 and then the ‘abomination
that causes desolation’ desecrates the Temple.
After the sixty-two ‘sevens,’ the Anointed One will be cut off and will have nothing. The
people of the ruler who will come will destroy the city and the sanctuary. The end will come like a
flood: War will continue until the end, and desolations have been decreed. 27He will confirm a
covenant with many for one ‘seven.’ In the middle of the ‘seven’ he will put an end to sacrifice and
offering. And on a wing of the temple he will set up an abomination that causes desolation, until
the end that is decreed is poured out on him.” (Daniel 9:26-27)
On the basis of a rather tenuous interpretation, Lindsey confidently argues,
This prophecy speaks of sacrifice and offerings which demand that the Jews rebuild the Temple
for the third time upon its original site. At that point, Judaism and Islam will be placed on an
inevitable course of war over the site, a war that will start Armageddon. Many prophecies demand
rebuilding of the ancient Temple, indicating that the event is a significant prophetic sign (see
Matthew 24:15 and 2 Thessalonians 2:3,4). Therefore any move toward that direction is a crucial
clue to what hour it is on God’s prophetic timetable.160
Lindsey insists Jesus concurred with this interpretation.
Of course, for Temple rites to be stopped in the last days, we know they must be restarted. The
words of Jesus Himself in Matthew 24:15 require that a new holy place be built and a complete
sacrificial system re-instituted. And since only a consecrated temple can be defiled, this prophecy
shows that the physical Temple must not only be rebuilt, but a functioning priesthood must begin
practising once again.161
He also sees evidence for the rebuilding of the Temple in the instructions given to the
Apostle John to measure the Temple in Revelation 11:1-2.
The Apostle John wrote the Book of Revelation about the year A.D. 95. This means that
the Temple... was non-existent for the twenty-five years preceding John’s writing... What Temple,
then, was John referring to? There can be only one answer - a yet-to-be-built structure!162
Lindsey quotes Israel Eldad, an Israeli historian, who claims that devout Jews, ‘some of
whom are in powerful positions in the Israeli government’ expect the Dome of the Rock to be
destroyed, whether by natural or supernatural intervention, and the Jewish Temple to be rebuilt
very soon after.163
Lindsey quotes Eldad again three years later,
“When the Jewish people took over Jerusalem the first time, under King David, only one
generation passed before they built the Temple, and so it shall be with us.” When asked about
the problem of the Dome of the Rock being on the Jewish Temple site, he replied with a wink,
“Who knows, perhaps there will be an earthquake!” What Eldad said in jest may be just the thing
that will happen.164
Clearly, in 1970, Lindsey believed that the Dome of the Rock would need to be destroyed
in order for the Jewish Temple to be rebuilt. He even appeared to know the exact location of the
former structure.
Archaeologists have uncovered a pillar from Solomon’s porch as the first major find from
the Herodian Temple. From its location in relation to the Wailing Wall they have now ascertained
where the ancient Holy of Holies in the Temple was located. Imagine my emotions as I stood
under a sign at the Wall which read in Hebrew: ‘Holy of Holies, 10 Metres,’ with an arrow pointing
towards a spot thirty feet behind the existing Wall in the direction of the Dome of the Rock!165
By 1983 Lindsey had changed his mind about the location of the Herodian Temple.
Based apparently on the findings of a 16 year investigation undertaken by Dr Kaufman of the
Hebrew University and published in the Biblical Archaeology Review, Lindsey now claimed,
I also believe that this discovery has accelerated the countdown to the events that will
bring the Messiah Jesus back to earth. The reason for this belief is that the predicted Third
Temple can now be built without disturbing the Dome of the Rock. ...the Temple and its
immediate guard wall could be rebuilt and still be twenty-six meters away from the Dome of the
Rock. 166
Having discovered the true site of the Herodian Temple, in 1980 Lindsey proceeded to
find scriptural verification for this new location.
Revelation chapter 11 indicates this very situation: ‘I was given a reed like a measuring
rod and told, ‘Go and measure the temple of God and the altar, and count the worshippers there.
But exclude the outer court; do not measure it, because it has been given to the Gentiles. They
will trample on the holy city for 42 months.’’ (Revelation 11:1,2 NIV). The outer court, which
includes the area where the Dome of the Rock is situated, was given to the Gentiles. So this
prophecy accurately reflects the situation that is present today... All of these things are
tremendously exciting to those who know Bible prophecy. We are literally in the very last days of
the Church Age. The Temple will be rebuilt soon!167
In 1994, Lindsey heightened speculation still further with the following assertion.
I remember my whole body tingling with excitement when I measured the distances on the
Temple platform and realized that God had left out the outer court because it allowed for the
Gentile temple to remain alongside the rebuilt Jewish Temple during the Tribulation. Folks, the
footsteps of our Lord and Savior, Jesus Christ, can already be heard as He approaches the doors
of heaven to return. The Temple is the last sign that needs to fall into place before events
irreversibly speed toward the return of Jesus.168
Despite being aware of the hypersensitivity felt by Moslems about the Temple Mount
area and their justifiable fear that Jewish and Christian fundamentalists might try to destroy it
again,169 Lindsey assumes that, since a Jewish Temple could now be built alongside the Dome of
the Rock, the Moslem authorities would tolerate this, so that the Jewish Temple could become
‘the greatest tourist attraction in the world’.170
But lets think even more practically. Not only would the Temple become a unifying force
for Israel’s diverse and pluralistic society, it would also, without doubt, become the greatest tourist
attraction in the world. Its basic economics. Imagine what a new Temple would do for the Israeli
economy, which relies so heavily on tourism. The Temple would also serve to attract more Jews
from all over the world-and... The Bible tells us that eventually all of the dispersed will return to
their homeland. The Temple would serve as a kind of spiritual magnet. This, too, would fit into the
prophetic scenario, which indicates that Israel is destined to play a major role in the world and
experience vast wealth, power and prestige in the last days. Why else would the Antichrist
choose to set up his throne in Jerusalem unless Israel had moved center stage in the world’s
political and economic picture.171
Lindsey points to the existence of two talmudic schools training some 200 Levite priests
and the accumulation of vessels and clothing necessary to perform sacrifices, as further proof of
the imminent plans to rebuild the Temple.
Near the site of the Temple, the seminary of Aterat Kohanim (Glory of the Priests) is
reviving an extinct class of Jewish priests and their servants known as Levites so they will be
ready when the ancient prophecies are fulfilled and the Temple, twice destroyed, is rebuilt.172
Lindsey’s belief in the imminent rebuilding of the Temple is reinforced by his understanding of
Jesus’ words in Matthew 24.
Jesus Christ predicted an event which would trigger a time of unparalleled catastrophe
for the Jewish nation shortly before His second coming... With the Jewish nation reborn in the
land of Palestine, ancient Jerusalem once again under total Jewish control for the first time in
2600 years, and talk of rebuilding the great Temple, the most important sign of Jesus Christ’s
soon coming is before us... It is like the key piece of a jigsaw puzzle being found... For all those
who trust in Jesus Christ, it is a time of electrifying excitement.173
Although Lindsey’s speculations are popular and have an immediacy in terms of
interpreting contemporary events, they bear little relation to the events described in Matthew 24.
Many commentators note that the predictions of Jesus were fulfilled in the events leading up to
the destruction of Jerusalem in 70 A.D. when Jewish Zealots desecrated the temple using it as a
fortress against the Romans. Eusebius, for example, the 4th Century Bishop and historian refers
to the eye witness accounts of Josephus, the Jewish historian of the 1st Century, to show how
these predictions of Jesus had already been fulfilled.
It is fitting to add to these accounts the true prediction of our Saviour in which he foretold
these very events.174
Lindsey ignores this historical position preferring to interpret Matthew 24 as prophecy still
awaiting fulfilment. So when Jesus promised these events would be witnessed by ‘this
generation’175, Lindsey understands ‘this’ to be his own generation.176
There is no room for negotiation or debate on this issue, Lindsey is emphatic.
So the rebuilding of the Temple is significant not only because of the potential firestorm it
will create between Jews and Muslims in the Middle East. It is also a critical development in the
entire prophetic scenario. The Bible makes it clear that in the last days the Antichrist will establish
his reign in the Temple of Jerusalem. Therefore, the Temple must and will be rebuilt.177
4.5 The Implacable Enemies of Israel: Communists and Moslems

Lindsey claims biblical warrant for his hostility toward Communism and Islam.
Ezekiel, Daniel and Zechariah all said that a nation to the extreme north of Israel would achieve
great influence and become a threat to the whole world. They said this power would be Israel’s
mortal enemy. The prophets predicted that this nation would launch an all-out land and sea attack
on Israel, the Arab nations and the continent of Africa. This country, Bible scholars agree, is the
Soviet Union. A line drawn due north of Israel crosses only one land mass - Russia. And the three
tribes Ezekiel predicted would people the nation to the north are in fact the ancestors of today’s
Russians. Throughout its history, the single most consistent motive of the Soviet Union’s military
invasions has been the acquisition of warm water ports for its merchant and naval fleets. 178 As
previously quoted the Russians will make both an amphibious and land invasion of Israel. The
current build-up of Russian ships in the Mediterranean serves as another significant sign of the
possible nearness of Armageddon.179
Lindsey’s speculations concerning Russia show remarkable similarity to those of earlier
Dispensationalists such as Arno Gaebelein.
Arno Gaebelein (1916) Hal Lindsey (1980)
The time cannot be far off when Russia’s millions, ...I predicted that the Soviets would begin
augmented by the armies that she will gather from these their Middle East campaign with a sweep
and other nations, will be thrown by their rulers into through the Persian Gulf area into Iran. The
Palestine in order to destroy the nation of the Jews.180 recent Russian invasion of Afghanistan was
a first step in that direction.181...to utterly
destroy the Jewish people.182
Attempting to keep pace with the dramatic geo-political changes in Eastern Europe and
the Soviet Union, Lindsey insisted in 1981 and 1994 that his shifting views of Russia, were
nevertheless both predicted in the Bible.
1980’s Countdown to Armageddon Planet Earth 2000 A.D.
Today, the Soviets are without question the strongest We see Russia as no longer a world threat,
power on the face of the earth. Lets look at recent history but a regional power with a world-class
to see how the Russians rose to the might predicted for military - exactly what Ezekiel 38 and 39
them thousands of years ago.183 predicted it would be.184
While at the time believing Russia had a preordained destiny to dominate the world,
attack Israel and precipitate a nuclear holocaust, in 1980 Lindsey nevertheless berated
successive American governments for allowing the Russians to gain this military superiority. He
does not explain how on the one hand he believed this to be the fulfilment of biblical prophecy yet
‘incomprehensible’.
The United States was far ahead in the nuclear arms race until the end of the 1960’s.
Then the situation began to change rapidly. The change occurred because of the U.S.
leadership’s almost unbelievable misreading of the Soviet goals and intentions. In light of the
clearly-stated communist goal of world domination and their constant efforts to attain that status,
it is incomprehensible to me that America allowed the Russians to take the lead in the arms race.
To understand how the U.S. slipped into this perilous position we must review some recent
history.185
Lindsey provides five pages of graphs to show how Russia had by the 1980’s gained
military superiority over the United States in conventional forces, tactical aircraft, military
personnel, combat ships, tanks, artillery, anti-ballistic missiles, interceptor aircraft, strategic
bombers and nuclear warheads.186
Lindsey laments,
Beginning with President Kennedy, each U.S. Administration has grossly misjudged the
goals of the Soviet Union and communism in general. Each successive administration has hoped
that its own example of fairness and good will toward the world would somehow encourage the
communists to abandon their drive toward world domination.187
Lindsey repeats this inexplicable contradiction, one the one hand criticising the U.S.
Government for allowing the Russians to gain superiority, while at the same time claiming this to
be their divinely determined destiny.
In carefully researching this chapter, one thing came through with sickening clarity: The
foreign policies of the western nations, especially the U.S., have done more to aid the
tremendous buildup of Soviet power than has any other single factor... The Soviet Union and its
satellites have now reached the position of military superiority and strategic world power to fulfill
their predicted dreadful role in history. The pages of Ezekiel’s and Daniel’s prophecies are
beginning to look like today’s headlines.188
With the demise of the Soviet empire, Lindsey’s predictions appeared more like
‘yesterdays’ headlines. Nevertheless, in 1994, despite the fall of the Communist government,
Lindsey continued to speculate a possible revival of the Russian threat.
In the 1980s and early 1990s, I criticized Ronald Reagan and George Bush for making foreign
policy based on the life and health of one man - Mikhail Gorbachev. It is even more true today
that the United States is taking a great gamble - because of its rapid savaging of our whole
military-industrial complex - that Boris Yeltsin will prevail and turn Russia permanently away from
its expansionist, imperialist dreams. That’s a gamble, by the way, that the Bible prophecies hint
may lead to our destruction.189
By 1995, just a year later, Lindsey was now extolling Reagan’s foreign policy and denying
that it was ever predicted in Scripture that the Soviet Union would gain world domination.
In fact, the Soviet Union was on the verge of dominating the world militarily in the period
leading up to 1985... Fortunately, a confident and bold leader, Ronald Reagan, was elected
president of the United States and set in place policies which resulted in a series of reversals -
militarily and economic - for the Soviet Union. I believe God’s providential hand was working
behind the scenes because it was never on the cards for the Kremlin to rule the world.190
With the gradual demise of Russia as a world power, and the disintegration of her
communist empire, Lindsey began to switch his emphasis to Islam as the real threat to Israel and
world peace.191
It is interesting to observe this transition.
Late Great Planet Earth (1970) Apocalypse Code (1997)
The Russian force will establish command headquarters In response to these two deadly threats,
on Mount Moriah or the Temple area in Jerusalem. ...he the Russian-Muslim force retreats back to
seeks to utterly destroy the Jewish people.192 Israel and sets up command HQs on the
Temple Mount in Jerusalem. These forces
try to annihilate the Jews as they do this.193
1980’s Countdown to Armageddon Planet Earth 2000 A.D. (1994)

Today, the Soviets are without a question the strongest The greatest threat to freedom and world
power on the face of the earth... As the Biblical prophets peace today - is Islamic fundamentalism...
predicted long ago, the Russians now possess a Tragically, the world’s sole remaining
‘splendidly equipped’ army. In fact, the Russian military is superpower - the United States -has
the most destructive war machine ever assembled... The responded to this monumental threat by
Soviet Union and its satellites have now reached the embarking on a suicidal, unilateral
position of military superiority and strategic world power to demilitarization process of unprecedented
fulfill their predicted dreadful role in history... Today, we speed and recklessness. Like the
are in a life-or-death contest with the totalitarian system of Scriptures warn, the West is blithely
communism. If we cannot build a credible deterrent to the saying ‘Peace and safety’... Yet the free
growing Soviet military machine, then we will soon be world today is facing greater danger than
taken over, and we will cease to exist as a free anything since World War II.195
society...194
Throughout his books, but increasingly in the latter editions, Lindsey denigrates Arabs
generally and Palestinians, in particular. He appears to show little understanding or compassion
for their plight. Instead he offers a novel reinterpretation of the events of 1948.
Although the new Israeli government pleaded with them to stay and fight together for a
common homeland, all but a handful crossed over into Jordan to wait for total victory against the
Jews.196 The Palestinians are determined to trouble the world until they repossess what they feel
is their land.197 While it is true that “the Palestinian issue” is a mere mirage, an excuse for hating
Jews and Israel and turning the world against them, it is also true that the radical Islamic world
will never accept the existence of the Jewish state no matter what concessions it makes toward
peace.198 ...there is no such thing as Palestine.199 ...the Palestinians who have attempted to usurp
control ovewr a city that holds no genuine significance for them and a land they never particularly
wanted until the Jews occupied it again.200
Lindsey’s antipathy toward Islam, expressed in quite inflammatory remarks, is typical of
Christian Zionism generally.
‘All Moslems see Israel as their enemy’201
The Arab nations are united in their fanatical obsession to destroy Israel.202
The Arab nations consider it a matter of racial honour to destroy the State of Israel.203 The Middle
East is a powder keg, all right. But its not because of Israeli policies. Islam, with its grand and
global ambitions - not Israel - is the culprit.204 There will be no peace in the Middle East as long
as the world entertains the Arab’s fanciful visions of dividing and conquering Jerusalem. Peace
would only be possible, if, by some miracle, the Arabs realized that their ambitions for military and
economic hegemony over Israel were delusional. Don’t hold your breath... the Arab world has
been successful at framing the debate over the Middle East as a struggle between downtrodden
Palestinians and powerful, heavily armed Jews...205 Agreements in the Arab nations don’t mean
the same thing they mean in the Judeo-Christian world. Islam not only has a track record of re-
interpreting, denouncing and reversing settlements, such actions are actually encouraged if they
further the cause of Allah.206
Is there anyone who doubts that the Syrians are willing to push the button to launch
surface-to-surface missiles carrying chemical warheads into Israeli population centers?... Given
what you know about the long history of Islamic jealousy and hatred of the Jews, is it difficult to
imagine a decision being made in Baghdad or Tehran to fire a nuclear warhead at Tel Aviv?207
The history of the Middle East and Islam is a landscape of tribal warfare, imperial ambitions and
oppression for all non-believers.208
This movement seeks not only to destroy the state of Israel but also the overthrow of the
Judeo-Christian culture-the very foundation of our western civilisation... They have, like the
Communists, at their philosophic core the sworn duty to “bury us.”209
Lindsey claims biblical warrant for the contemporary Arab-Israeli conflict. He believes the
Psalmist, for example, predicted that the Palestinians along with the Lebanese and Syrians would
attempt but fail to destroy Israel.
Long ago the psalmist predicted the final mad attempt by the confederated Arab armies
to destroy the nation of Israel... (Psalm 83:1-8)210 In Psalm 83, some 3,000 years ago, God gave
a warning of what would happen in the last days... In these verses the Philistia or Philistines are
the modern Palestinians. Tyre is modern Lebanon. Assyria is modern Syria. I wanted you to read
this passage for yourself because it speaks of a time in which there is a concerted effort to wipe
out Israel as a nation... Even then, the Psalmist -under Divine Inspiration-looked to the last days
before the Messiah would come to deliver Israel from the children of Ishmael. All the peoples
named in those verses make up the various tribes that became known as the Arabs. When you
read some of these verses it sounds like modern Radio Tehran, doesn’t it? Why? Because this
passage of scripture is predicting the modern-day Middle East situation.211 As the Bible tells us,
the dispute over Jerusalem and Israel’s borders will never be settled by any peace agreements
nor any whiz-bang diplomatic breakthrough.212
Lindsey attributes Armageddon and the destruction of most of the world’s population to
the influence of Islam over the Arab-Israeli conflict.
All this destruction will be caused by the ancient hatred between Ishmael and Isaac - the
smouldering flames of hatred that have existed for 4,000 years - the jealousy of Ishmael toward
Isaac - the fact that Ishmael and his descendants have never been willing to accept the blessings
that God gave them... they have never been satisfied. They wanted Isaac’s blessing... it is what is
going to touch off the war that will almost destroy the World.213 Ezekiel’s long-predicted invasion
sweeps into Israel with the pent-up-fury of four thousand years of hatred that started with Ishmael
and was later enshrined by his descendants in the Muslim religion.214 This will be the sign that
immediately precedes the Russian-led Islamic invasion of Israel.215
Lindsey claims his assessment of Middle Eastern politics is not only based upon the bible but
also privileged access to ‘primary intelligence sources’ within the Israeli military. In 1994 he
quoted one such source as equating Islam with Nazism,
Stopping the Iranian-Syrian axis and their lead over the Islamic world is the most important issue
of this decade. It is even more important than it was in 1939 to stop Adolf Hitler.216
Lindsey’s dogmatic and provocative views are representative of what Edward Said calls Western
cultural imperialism or ‘Orientalism’ typified by its “crude stereotype imaging of the East.”217
4.6 The Fall and Rise of the United States

A popular view among Christian Zionists is the belief that God will continue to bless
America only as long as she remains an ally of Israel. Lindsey is no exception.
Except for the U.S., Israel has no allies... We are still Israel’s friend. But there are strong
pressures from within to turn away from Israel. I pray that we do not, for our friendship with the
Israelis is one of the reasons we’ve survived as a nation.218
Lindsey finds mention of the United States in the Bible. In the reference to ‘...the woman were
given two wings of a great eagle, so that she might fly into the wilderness...’ in Revelation 12:13-
17, Lindsey speculates that this describes ‘some massive airlift’ that will transport escaping
Jewish believers from the holocaust of Armageddon to the safety of places like Petra.
Since the eagle is the national symbol of the United States, its possible that the airlift will
be made available by aircraft from the U.S. Sixth Fleet in the Mediterranean.219
Lindsey does not explain why the symbolism of the eagle should be applied to the United
States instead of to any one of a number of countries like Germany or the Czech Republic who
also include an eagle as part of their national emblem. Nor does he explain why this particular
reference to an eagle should be understood as describing modern aircraft and not other
passages such as Exodus 19:4, Deuteronomy 32:11-12 or Isaiah 40:31 which also refer to
eagles. Such speculative interpretations hardly corroborate Lindsey’s claim to hold to a consistent
literal hermeneutic.
Despite fulfilling this important biblical role of supporting Israel, Lindsey does not,
however, see a hopeful future for the United States. In 1970 he predicted,
The United States will not hold its present position of leadership in the western world;
financially, the future leader will be Western Europe. Internal political chaos caused by student
rebellion and Communist subversion will begin to erode the economy of our nation. Lack of moral
principle by citizens and leaders will so weaken law and order that a state of anarchy will finally
result. The military capability of the United States, though it is at present the most powerful in the
world, has already been neutralized because no one has the courage to use it decisively. When
the economy collapses so will the military.220
In 1994, Lindsey drew attention to the accuracy of his predictions, made some 24 years
earlier, of a moral as well as military decline of the United States. “And this is exactly what I have
been expecting and predicting for this country since 1956.”221 In the 1980’s Lindsey saw further
evidence that his prediction had come true. He berated the U.S. Administration for allowing
Russia to gain military superiority, describing America as ‘a second-class military power.’222
Lindsey claimed God wanted the American government to win back the lead in the arms race.
...I believe that the Bible supports building a powerful military force. And the Bible is
telling the U.S. To become strong again. A weak military will encourage the Soviet Union to start
an all-out war... It is time to use our vast and superior technology to create the world’s strongest
military power. Only this will stop the Soviet’s insane rush toward nuclear war.223
Since Lindsey believes most of the world will be destroyed in a predestined nuclear
holocaust anyway, he does not explain the point of building yet more weapons of mass
destruction. Nevertheless, he claims that American people must face some stark choices.
So from the standpoint of Biblical prophecy, the U.S. must fade from its place of
leadership for the West and its former supreme superpower status. There are several
possible fates for the U.S. They include:
A takeover by the communists
Destruction by a surprise Soviet nuclear attack (I don’t even like to think about this possibility)
Becoming a dependent of the 10-nation European confederacy
• A far more hopeful fate than any of the above...224
His fourth option is elaborated under the heading ‘The More Important Duty.’ Lindsey
claims that God has preserved the United States as a ‘free country’ for four reasons. These
include the presence of a large community of ‘true believers’; their support for missionaries
around the world; their commitment to prayer; and,
The third reason is that the U.S. has stood behind the Jews and the nation of Israel in
their times of need. Both here and in the Middle East, we have fought persecution of the Jewish
people and their nation, many times when no one else would help. God said to Abraham, the
father of all Jews: ‘I’ll bless those who bless you, and I will curse those who curse you.’ This
promise was extended to protect all the descendants (sic) of Abraham, Isaac and Jacob (Genesis
12:3 and 27:29). I believe that if the U.S. ever turns its back on Israel, we will no longer exist as a
nation. Don’t take this lightly, for throughout history the rise and fall of empires can be directly
related to how they treated the Jews.225
By 1995 Lindsey was lamenting American ambivalence toward Israel.

I believe America’s fate is tied directly to the way it relates to the nation of Israel. Think of
the way America prospered from 1948 through 1967 when its support of the Jewish state was
virtually unconditional. Today the United States has joined the worldwide chorus urging Israel to
make concession after concession to the Arabs for nothing more than promises...226
This he attributed to a failure on the part of the American establishment, and
president, in particular, to maintain a foreign policy that was unequivocally pro-Israel based
on a strategic military alliance against the Communists and Islam.
In these days of rogue Islamic nations acquiring nuclear missile capabilities, such short-
sightedness is close to national suicide... We now have had a president of the United States who
smoked marijuana but “didn’t inhale.” The American military is completely demoralized. Its
mission has been radically altered from fighting force to “humanitarian” force. And as the defense
budget is hacked away mercilessly, America’s naive political leadership keeps finding more
remote parts of the world in which to commit our confused young troops.227 After Jimmy Carter
was elected president in 1976, America took a more strongly pro-Cairo line... Under President
Bush, things deteriorated even further... George Bush’s administration represented the most anti-
Israel U.S. presidency ever. But that was then, and this is now. The current administration and,
particularly, the new leadership emerging within the State Department, may make the Bush years
look good by comparison.228
Lindsey has been particularly outspoken in criticising the United States decision to
help monitor the Peace Accord by offering the services of the CIA both to the Palestine
Authority as well as Israel.
Last week’s Middle East peace deal puts the US smack in the middle of a war zone.
President Clinton committed the Central Intelligence Agency to a role the CIA was not designed
to do. The US promised to use the CIA to openly track Palestinian compliance with the Wye
agreement... The use of the CIA in the Middle East is filled with dangerous possibilities for
America... And it’s the CIA’s new role to play umpire. Anybody that’s ever been to a baseball
game knows what that means. The last thing the US needs is to hear the Arabs begin to chant
‘kill the umpire.’ Because they won’t be throwing soda bottles.229
Appalled at the involvement of the United States in the peace agreement signed at
the White House in 1993, Lindsey insists,
Instead of peace, appeasement will lead to war in the Middle East. But not just war. This
time it will lead to catastrophe, to nightmare, to unprecedented bloodshed and human suffering.
In other words, it will lead to the Final Battle.230
Despite the fact that the United States remains the most powerful country in the
world, and while Lindsey remains convinced that the apocalypse is imminent, in 1995, he
reiterated,
But my gut reaction is that America will continue to decline in power and influence in the
coming years. Clearly, America does not appear to play an extraordinary role in the endtimes
events. If she did, there would be more scriptural evidence for it.231 I have always believed and
stated quite plainly that the fate of America is, to a great extent, determined by how it treats
Israel. Why? Because God promised to bless those nations that were a blessing to Israel and
curse those that were a curse upon the Jewish state. I won’t go so far as to suggest that America
has been a curse upon Israel of late, but it has been far from a blessing either... The U.S. has
been protected by God because it has been a haven for Israelites and an ally for their survival...
Now we are turning away, look for the “Late Great United States... Its understandable why
America may be all but irrelevant by the time of the Final Battle.”232
4.7 Europe and the Emergence of a Revived Roman Empire

Like many other dispensationalists before him, Lindsey claims the Bible predicts that
the European nations are forming a revived Roman Empire out of which the Anti-Christ will
emerge. His writings show a rare ability to shape prophecy to fit the changing size of the
European Community. In 1970, quoting Walter Hallstein, former president of the European
Economic Community, Lindsey predicted,
We believe that the Common Market and the trend toward unification of Europe may well
be the beginning of the ten-nation confederacy predicted by Daniel and the Book of Revelation...
‘At about 1980 we may fully expect the great fusion of all economic, military, and political
communities together into the United States of Europe.’233
In 1973, Lindsey returns to the same theme,
You’ll notice that nine countries are already members of the Community... The European
union has therefore been temporarily halted at nine members instead of ten. My personal belief is
that God Himself stopped the rapid unification because the Revised (sic) Roman Empire was
coming together too fast. Once the confederacy includes the ten nations of God’s choosing, the
group will begin to look for a leader powerful enough to make this new nation the nucleus of a
one-world government.234
In 1980, Lindsey was more assured about his timetable.
When I wrote that in Late Great, the only possible successor to the Roman Empire (in my
opinion) was the European Common Market. But a decade ago, that organization had just six
member nations, not the 10 the Bible forecast. In 1979, Greece became the 10th member of the
Common Market. Recently, the Common Market went beyond its original economic and trade
functions and elected a parliament. This move will eventually fulfill the Common Market’s long
range goal - to unify its members into a single political body.235
Perhaps forseeing that more countries might conceivably wish to join the
European Community, Lindsey wisely covers that eventuality also.
It is possible that more than 10 nations could at one point be admitted. But in the final
stages, it will number 10.236
In 1994, Lindsey acknowledged that there were now 12 member nations and
more likely to join, so, in order that Scripture be fulfilled, Lindsey predicted,
In phase 2 of the fourth kingdom, Rome will be in the form of a 10-nation confederacy.
Therefore we can expect two nations to withdraw from the CE or we can expect to see mergers of
nations.237
A year later, Lindsey was more specific about what would likely happen next.
I believe, for instance, that a split is very likely that will cause either Britain and/or
Germany to leave the EC. Germany could forge a closer relationship with Russia, while Britain
may turn toward the United States of America. The Bible is very clear, as we shall see, that this
union will be a confederation of ten nations.238
4.8 The Coming Holocaust: Armageddon Theology in Practice

Most Christian Zionists are dispensationalists and all dispensationalists
are premillennialists, holding to a pessimistic view of the future. Lindsey is no
exception. Without any hesitation or doubt he insists,
‘And look what’s happening in the Middle East - ground zero in the endtimes events....
This phoney peace deal in the Middle East thus only ensures that eventually there will be a
thermonuclear holocaust in the Middle East... This seems to parallel predictions in Revelation and
elsewhere almost to a T. Mark my words. It will happen.’239 Let’s talk about World War III... We
can almost see the handwriting on the wall... Does this sound like a scenario that could happen in
the very near future? Perhaps at almost any minute? You bet it does.240 Want to know what hell
on earth will be like?. Hal Lindsey gives us the best glimpse to date... You couldn’t get a better
picture of what World War III will be like without being bodily transported into the future... This
book focuses on a rapidly approaching climactic war - the most brutal, barbaric and destructive
conflict ever waged on this planet.241
At times Lindsey’s description of suffering inherent in this most terrible
scenario of a nuclear holocaust is tasteless if not sick.
Man has pretty much exhausted his arsenal. There are few popguns left, but not very
much left to pop them. At least four billion people have perished in the first 14 Judgments alone.
Now its God’s turn.242 I always get a comical mental image when I read this next verse. In my
mind’s eye, I see this confused, cancer ridden, dull eyed, war-weary soldier. He smokes a giant
joint and says, “Let the weak say, I am a mighty man”243
In two of Lindsey’s much early books he includes maps showing the various
stages of this war of Armageddon. A comparison shows the evolution in
Lindsey’s thinking given a changing world.
The Late Great Planet Earth (1970) Israel and the Last Days (1983)
Phase I: Pan Arabic assault & Russian amphibious assault. Map 1: King of the South. Pan-Arabic
Phase II: Russian Confederacy counterattack Middle East Armies Attack Israel (Daniel 11:40).
into Egypt (Daniel 11:40-42) Map 2: King of the North. The Soviet
Phase III: Russian Confederacy initiates conquest of Africa, Union Launches an All-Out Invasion.
attacking to the West and South. (Daniel 11:40-45)
Phase IV: Russian commander hears tidings out of the Phases 1 & 2: Soviets and their allies
‘East’ (Orient mobilizing) and out of the ‘North’ (Roman launch massive invasion from land, sea
confederacy mobilizing) and regroups his troops. (Daniel and air.
11:43-45) Phase 3: Soviets launch lightning attack
Phase V: Russian army returns to Israel from Egypt and is on Strait of Hormuz from Afghanistan to
destroyed there.244 close off oil from Persian Gulf.
Phase 4. Soviet navy makes large
amphibious invasion. Hits hard and lands
at Haifa, gateway to the Valley of
Armageddon. Also lands on shores of
Egypt.
Soviet commander moves rapidly through
Israel on his way to Egypt and prepares
to take Africa (See Daniel 11:42-44.)
Map 3: Armies of the East and West.
China and Ten Nations of Europe
Counterattack (Revelation 16:12, Daniel
11:44)... The Soviets are totally
destroyed.
Map 4: The Messiah Comes. Blood Shall
Stand to the Horses Bridles (Revelation
14:19-20).245
Despite the peace-process, in 1995, Lindsey maintained a predictably pessimistic stance
regarding the future.
...the Middle East is more unstable and more prone to war than any time in modern history. Its
literally on the brink of a catastrophic nuclear war. And the next time, its not going to be a
regional, self-contained conflict. It will touch every part of the globe.246
4.8.1 The Motivation for the War of Armageddon

At various times Lindsey has speculated as to the causes of the war of Armageddon. To
justify the conviction that four great super-powers, a revived Roman Empire, a Russian, an
African and the Chinese will all wish to occupy Palestine, Lindsey initially speculated that Israel
would become the wealthiest and most desirable territory on earth.
The prophetic indication is that Israel will become one of the most prosperous nations on
earth during the reign of the Antichrist... Israel will become a cultural, religious and economic
world center, especially at Jerusalem. The value of the mineral deposits in the Dead Sea alone
have been estimated at one trillion, two hundred and seventy billion dollars. This is more than the
combined wealth of France, England, and the United States.247
Together with her strategic significance as a bridgehead between Africa, Asia and
Europe, Lindsey argues, based on his interpretation of Ezekiel, that the Russians will invade
Israel to gain control of this great material wealth.248
In 1983, Lindsey began to speculate about an alternative religious reason for the war of
Armageddon.
The dispute to trigger the war of Armageddon will arise between the Arabs and Israelis over the
Temple Mount and Old Jerusalem (Zechariah 12:2-3), the most contested and strategic piece of
real estate in the world. Even now we are witnessing the escalation of that conflict.249
In 1994, Lindsey developed this religious theory further, describing the Temple Mount as
‘The most disputed 35 acres on the planet.’250
He confidently predicted,
Two religions, Judaism and Islam, thus are on a collision course with global and heavenly
repercussions... Islam will never accept Jerusalem as the undivided capital of the Jewish state,
and Israel will never agree to give it up. This is the intractable, insoluble crisis that will soon result
in the climax of world history.251 The whole prophetic scenario is in place. We see the Islamic
nations united in mutual hatred of Israel. The dispute has nothing to do with borders or territory. It
has to do with the existence of Israel and its claim on Jerusalem.252
In 1995, Lindsey lay the blame for the failure of the peace process and the coming holocaust
squarely with the Moslems.
The peace process continues... But - and this is a big ‘but’ - any such settlement is
doomed to ultimate failure for two basic reasons. First, because it doesn’t deal with the principal
causes of war between Arabs and Jews, which are rooted in the Muslim religion. Second,
because it at the same time, increases the opportunities for war. The Muslim nations know that
Israel must have the territory she has held since 1967 to successfully defend herself with
conventional weapons. So when Israel is squeezed down to the presently agreed upon borders,
the Muslims will once again figure that an all out attack on Israel would have a high probability of
victory.253
4.8.2 The Strategy for the Soviet Occupation of Israel

In the Late Great Planet Earth, Lindsey claimed that Daniel 11 and Ezekiel 38 describe
the way in which Russia will attack Israel.
When the Russians invade the Middle East with amphibious and mechanized land forces,
they will make a ‘blitzkrieg’ type of offensive through the area... The current build-up of Russian
ships in the Mediterranean serves as another significant sign of the possible nearness of
Armageddon.254
Ten years after making his first predictions concerning the role of Russia in the war of
Armageddon, Lindsey saw further corroboration.
In the Late Great Planet Earth I predicted that the Soviets would begin their Middle East
campaign with a sweep through the Persian Gulf area into Iran. The recent Russian invasion of
Afghanistan was a first step in that direction.255 Russia’s attack on Afghanistan was its first step
into the pages of Ezekiel, chapter 38. It’s clear that the Russian strategy is to cut off the supply of
Persian Gulf oil to the west and then close all sea lanes leading to that vital area.256 The Russian
invasion of Afghanistan has telegraphed the Soviet intention to take over the entire Middle East...
This area has now fit precisely into the pattern predicted for it. All that remains is for the Russians
to make their predicted move.257 When we apply this prophecy to modern times, it becomes
obvious that the Soviets will use their recent conquest of Afghanistan as a springboard to
overthrow Iran and gain control of the Persian Gulf area.258
Although apparently obvious to Lindsey, the Soviet military had another agenda and were
forced ignominiously to pull out of Afghanistan. In 1990 when asked whether perhaps the Gulf
War instead perhaps signalled the end of history, Lindsey claimed rather more evasively,
I’ve never named a day or time, but I can tell you this: Prophecy is on fast forward. I do
believe we live in the generation that will see Armageddon.259
Then in early 1991 Lindsey again insisted the war against Iraq was ‘setting the stage for
the last, climactic war.’260
By 1995, however, the Islamic threat to destroy Israel would come, Lindsey now
predicted, from Iran.
In Tehran, the new leader of the Islamic confederation is determined to do Allah’s will and
destroy Israel and thereby prove to the world that its creation was merely a historical anomaly.
Here’s the plan: Iran’s Operation Grand Design includes a a (sic) strategic amphibious invasion in
a chemical weapons environment. The first step is clearly the overthrow of the house of Saud. By
taking out Saudi Arabia, the Iran-Syria alliance would remove the vital Western military base,
control the Islamic holy places and deprive the West of its supply of oil. According to intelligence
sources, the plan then calls for an all-out airborne chemical and nuclear assault on the state of
Israel. Such draconian plans become all the more achievable as Israel’s borders shrink. That’s
the policy America is promoting today for Israel.261
4.8.3 The Samson Option: Israel’s Response to the Coming Holocaust

Following the war of 1973, Lindsey described a conversation with one of Israel’s ‘most
brilliant and aggressive generals.’262
At Masada, all Israel’s graduating military officers swear allegiance to the State,
promising as part of a solemn oath that ‘Masada shall never fall again.’ Lindsey claims this
‘Masada Complex’ has now been superseded by a more aggressive retaliatory stance known as
the ‘Samson Complex’.
A hint of Israel’s new outlook was revealed just after the 1973 war. Time magazine
quoted a conversation between General Moshe Dayan, then chief of Israel’s defense, and the
late Prime Minister Golda Meir. The conversation reportedly took place when Israel’s defences
were being overwhelmed both in the Sinai and in the Golan Heights. ‘The Third Temple (a term
for modern Israel) is falling,’ Dayan reportedly told his prime minister. ‘Arm the doomsday
weapon.’... Anyone who understands the history of the Jewish people knows what the Israelis
would do if they found themselves about to fall to their Arab enemies... I’m sure that if Israel saw
its own destruction near it would use whatever was needed to bomb key Arab cities right off the
map. In fact, I wouldn’t be surprised if Israel launched an attack on Russia as well, since the
Soviets have armed and goaded Israel’s Arab enemies. Remember, Israel has the capability of
producing nuclear weapons, and its pilots are legends for their skill and daring. If the world were
to stand by and allow another holocaust to occur, then, like Samson of old, Israel would surely
take its enemies along to mutual destruction.263
In 1994, Lindsey was even more dogmatic. He anticipated that the consequence of the
peace process would require Israel to relinquish more strategic territory in the Occupied
Territories and the Golan. The consequences of this for Lindsey were dire.
Soon will come the time when Israel has no alternative but to use all or part of its nuclear
arsenal - conservatively estimated at some 200 warheads. This doesn’t even count its neutron
bombs.264
A year later Lindsey claimed to have had access to Israeli military intelligence reports
showing that the “Samson Option” was now operative.
Instead of just Jewish corpses, there would be millions of Arab corpses. The option is to
launch an all-out nuclear attack on all the Arab capitals. I have seen and read the “Samson
Option” a special paper that outlines a military doctrine now in force. If Israel is being overrun,
they will use the nuclear option. Like Samson, they may go down, but so will all their enemies.
And that’s just a preview of how terrible things will be in the Final Battle.265
4.8.4 The Extent of the Final Holocaust

Lindsey describes in graphic detail what this war will be like. In his earliest writings, he predicted
that there would be a Soviet invasion if Israel.
The Russian force will establish command headquarters on Mount Moriah or the Temple
area in Jerusalem. Daniel pointed this out when he said: ‘And he shall pitch his palatial tents
between the seas [Dead Sea and Mediterranean Sea] and the glorious holy mount Zion; yet he
shall come to his end with none to help him’ (Daniel 11:45 Amplified).266 However, Russia and her
confederates will be destroyed completely by an act that Israel will acknowledge as being from
their God. This act will bring many in Israel to believe in their true Messiah (Ezekiel 38:15ff.). The
attack upon the Russian confederacy and the resulting conflict will escalate into the last war of
the world, involving all nations.267 The armies of all nations will be gathered in the area of Israel,
especially around Jerusalem. Think of it: at least 200 million soldiers from the Orient, with millions
more from the forces of the West... Messiah Jesus will first strike those who have ravaged His
city, Jerusalem. Then he will strike the armies amassed in the Valley of Meggido.
No wonder blood will stand to the horses’ bridles for a distance of two hundred miles from
Jerusalem! (Revelation 14:20). Its grizzly to think about such carnage, but just to check all this out
I measured from the point where the Valley of Armageddon sloped down to the Jordan Valley.
From that point southward down the Valley through the Dead Sea to the port of Elath on the gulf
of Aqabah measures approximately two hundred miles. Apparently this whole valley will be filled
with war materials, animals, bodies of men, and blood!268 I have traveled the entire length of this
valley... It is almost impossible to imagine the valley covered with blood five feet high! Yet that is
exactly what God predicts, and He always fulfills His Word. Some have asked, “Wouldn’t the
blood coagulate and not flow?” Blood exposed to intense radiation doesn’t coagulate.269 Because
of the intense radiation, blood will not coagulate. It will literally become a sea of blood five feet
deep.270
The topography between Megiddo and Eilat would make such a vision difficult. Megiddo
is approximately 50 metres above sea level while Jerusalem is over 800 metres above sea level.
Most of the Jordan Valley, however, is 300 metres below sea level while the region around Eilat
rises to around 70 metres above sea level. Without major geological changes, Lindsey’s vision
cannot be accomplished. However, based on Revelation 16, he believes, the impending ‘...full-
scale nuclear exchange’ will not only radically alter the climate causing a ‘global heat wave’ but
will also change the topography of the world.271
While this great battle is raging, every city in the world is going to be levelled. This will
take place by what is called an ‘earthquake’ (Greek seismos), but that’s not the only meaning.
The word itself simply means ‘a great shaking of the earth.’ The earth could be shaken either by a
literal earthquake or by a full-scale nuclear exchange of all remaining missiles. I lean towards the
nuclear conflict; I believe that when these powers lock forces here, there will be a full-scale
exchange of nuclear weapons, and its at this time that ‘the cities of the nations fall.’ Just think of
the great cities of the world - London, Rome, Paris, Berlin, New York, San Francisco, Los
Angeles, Mexico City, and Tokyo - all these great cities are going to be judged at that time!272
Apparently the devastation will be so tremendous that not only will all the cities be destroyed, but
the land itself will be ripped apart.
The coastlines and continents will be changed and all the mountains will be shifted in
elevation... This chapter closes with multiplied millions of soldiers slaughtering each other in and
around Israel.273 That means half of the original population of the earth is wiped out within a
space of no more than a few years. Perhaps in only a few months (Revelation 6:7, 8 and 9:15)...
When all is said and done - after all the battles have been waged and Jesus has conquered
Satan... Only a tiny fraction of the world’s population will be left. Only a remnant will have
survived... Hard to believe, isn’t it? ... Think no such thing. This is reality.274
4.8.5 Supernatural Deliverance from the Holocaust

Most dispensationalists are not afraid of the imminent holocaust. Whereas Israel is the
‘Fuse of Armageddon’275
Christians accepting a dispensational eschatology will, Lindsey insists, be safely raptured
to heaven just before the tribulation of Armageddon begins. He depicts this event seen from the
perspective of the non-Christian left behind,
There I was driving down the freeway and all of a sudden the place went crazy... cars
going in all directions... and not one of them had a driver. I mean it was wild. I think we’ve got an
invasion from outer space.276
While Lindsey is confident that Christians will escape the holocaust and witness the events from
heaven he seems less certain concerning the fate of the Jews. His writings offer a variety of
perspectives, some more hopeful than others. In The Late Great Planet Earth (1970), Lindsey
taught,
...the great catastrophic events which are to happen to this nation during ‘the tribulation’
are primarily designed to shock the people into believing in their true Messiah (Ezekiel 38; 39)...
According to Zechariah, terrible fighting will center around the city of Jerusalem (Zechariah
12:2,3; 14:1,2)... In a battle line which will extend throughout Israel with the vortex centred at the
Valley of Megiddo... Zechariah predicts that one-third of the Jews alive during this period will be
converted to Christ and miraculously preserved.277
In There’s a New World Coming (1973), Lindsey claimed God will supernaturally deliver
Messianic Jews who come to believe in Jesus during the tribulation. The fate of those who do not
believe is left unclear but presumably bleak given the carnage he envisages. Based on his
reading of Revelation 7:4-8 Lindsey insists,
The fact that God redeems 144,000 literal Jews and ordains them His evangelists not
only makes good sense but fits in with the counsel of God... So I say loud and clear: the 144,000
described here are not Jehovah Witnesses, or Mormon elders, or some symbol of the Church;
they are Jews, Jews, Jews!278 This chapter closes with multiplied millions of soldiers slaughtering
each other in and around Israel.279
In The 1980’s: Countdown to Armageddon (1980), Lindsey is more hopeful for Israelis
generally.
The God of Israel has sworn in the prophecies that He will not forsake the Israelis, nor let
them be destroyed.280
By 1983, in Israel and the Last Days, Lindsey is able to reassure Jews that during the
tribulation, despite being at the ‘vortex’ of a world war involving hundreds of millions of soldiers
and despite enduring nuclear as well as conventional attacks from Russia, Europe and China,
In one of the most incredible miracles of all time, Israel will be converted to faith in her true
Messiah and then miraculously protected... (Zechariah 12:8,9). As promised, God will strengthen
the Israelis to fight with a ferocity never seen before on this earth. He will also supernaturally
protect them from being annihilated.281
In 1994, Lindsey had returned to a more pessimistic forecast.
...only a tiny fraction of the world’s population will be left. Only a remnant will have survived. Many
of the Jews would have been killed.282
In The Final Battle published in 1995, Lindsey seems to envisage contradictory scenarios
for Israel. Under the heading “It Will Take A Miracle To Save Israel-Intelligence Digest”, Lindsey
was confident,
A miracle is just what Zechariah Chapters 12 through 14 predict and promise will save
Israel. God has promised in several passages that their nation will never, ever again be
destroyed. All the weapons of the world won’t overturn that promise. But Israel is in for a very
rough time. The Jewish state will be brought to the brink of destruction.283
In a later chapter, however, he predicts in greater detail,
The land of Israel and the surrounding area will certainly be targeted for nuclear attack.
Iran and all the Muslim nations around Israel have already been targeted with Israeli nukes.
Russia clearly receives a knockout blow, probably in the form of a retaliatory strike. Russia’s
Eastern European allies would also likely suffer the same fate. All of Europe, the seat of power of
the Antichrist, would surely be a nuclear battlefield, as would the United States... Zechariah gives
an unusual, detailed account of how hundreds of thousands of soldiers in the Israel battle zone
will die. Their flesh will be consumed from their bones, their eyes from their sockets, and their
tongues from their mouths while they stand on their feet (Zechariah 14:12). This is exactly the
sort of thing that happens from the intense radiation of a neutron type bomb... But God’s power is
certainly stronger than any nuclear bomb... We do know God will supernaturally strengthen and
protect the believing Israelites so that they will survive the worst holocaust the world will ever see.
Amen. But believe it or not, there’s more to this story. The world is not over. Contrary to popular
belief, the Final Battle is not the end of the world.284
Lindsey neglects to explain how this will be biologically or ecologically possible, nor how
the 144,000 Jewish evangelists will have any ministry to perform in a post-nuclear holocaust
world where the combined populations of America, Russia, China, Europe and the Middle East
have been annihilated by destructive forces sufficient to modify the world’s climate as well as
topography. Since “every city in the world will be leveled”285 it is difficult to imagine anyone alive,
let alone anyone sane enough to want to listen to “144,000 Hebrew Billy Grahams running round
the world”286
4.9 Dating the Second Coming of Christ

One reason other Dispensational writers have perhaps avoided quoting Lindsey or been
reluctant to identify with his views, may be because of his tendency to set the date for Christ’s
return. Lindsey was not the first to do so. In 1828, one of the founders of what became
dispensationalism, Edward Irving, set an example others have eagerly followed.
I conclude, therefore, that the last days... will begin to run from the time of God’s
appearing for his ancient people, and gathering them together to the work of destroying all
Antichristian nations, of evangelising the world, and of governing it during the Millennium... The
times and fulness of the times, so often mentioned in the New Testament, I consider as referring
to the great period numbered by times... Now if this reasoning be correct, as there can be little
doubt that the one thousand two hundred and sixty days concluded in the year 1792, and the
thirty additional days in the year 1823, we are already entered upon the last days, and the
ordinary life of a man will carry many of us to the end of them. If this be so, it gives to the subject
with which we have introduced this year’s ministry a very great importance indeed.287
Lindsey has exploited that same escapist fear throughout his writings. On the back cover
of the American edition of The 1980’s Countdown to Armageddon, for instance, is the assertion,
‘We are the generation that will see the end times ...and the return of Jesus.’288 The British edition
is more circumspect claiming enigmatically, ‘We are the generation the prophets were talking
about...’289
In 1994, Lindsey was still insisting,
It is clear that the Bible can’t be talking about any other time in history but today. No man
knows the day or hour this dramatic climax is going to occur. But there can be little doubt that this
is the generation. It could start tomorrow.290
Lindsey’s dogmatism concerning the imminent return of Christ is largely based on his
interpretation of the ‘signs’ given in Matthew 24 and the meaning of the phrase ‘this generation.’
4.9.1 This Generation

In his first book, The Late Great Planet Earth, Lindsey interprets Matthew 24 as referring
to the events that have occurred since the State of Israel was founded in 1948. Lindsey
calculates,
Jesus said that this would indicate that He was ‘at the door,’ ready to return. Then He
said, ‘Truly I say to you, this generation will not pass away until all these things take place’
(Matthew 24:34 NASB). What generation? Obviously, in context, the generation that would see
the signs-chief among them the rebirth of Israel. A generation in the Bible is something like forty
years. If this is a correct deduction, then within forty years or so of 1948, all these things could
take place. Many scholars who have studied Bible prophecy all their lives believe that this is
so.291
Lindsey does not elaborate on who these scholars are but implicitly set 1988 as the date
by which Jesus would return. In his later work, ‘The 1980’s Countdown to Armageddon’,
published in 1980, Lindsey continued to speculate that the tribulation would occur before 1990.
‘The decade of the 1980’s could very well be the last decade as we know It.’ 292 Many of his
contemporary dispensationalists similarly placed great emphasis on 1988.293
By 1994, while persisting in his belief that Jesus meant this present generation, Lindsey
had begun to prevaricate and lengthen a ‘biblical generation’ since Jesus had not returned by
1988 as he had confidently predicted. Based on his revised calculations Lindsey claimed Jesus
would return some time between now and 2067.
Jesus promised us that the generation that witnessed the restoration of the Jewish
people to their homeland would not pass until ‘all these things’ - including his return to Earth -
would be done. The Jewish people declared the rebirth of their nation in 1948. They recaptured
Jerusalem in 1967. A biblical generation is somewhere between 40 to 100 years, depending on

whether you take the example from Abraham’s day or from the discipline of Israel in the
wilderness of Sinai. In either case, you do the arithmetic, folks. No matter how you cut it, there’s
not much time left.294 I also said that ‘if’ a generation was 40 years and ‘if’ the generation of the
‘fig tree’ (Matthew 24:32-34) started with the foundation of the State of Israel, then Jesus ‘might
come back by 1988.’ But I put a lot of ifs and maybes in because I knew that no one could be
absolutely certain.295 Many biblical scholars have pointed out the fact that a generation in the
Bible is generally regarded as 40 years. Some people point out that 40 years has already passed
since the rebirth of Israel and Jesus has not returned. Well folks, we simply don’t know for certain
how long a biblical generation is. In addition, we’re not certain when that final countdown began.
Did it begin in 1948 when Israel was reborn? Or could it have begun in 1967 when Jerusalem, the
apple of God’s eye, was recaptured and reunified under Jewish control? We simply don’t know
and that is the way God wants it.296
The failure of Lindsey’s published timetable led him to reappraise the critical ‘sign’ upon
which his chronology was based.
My recent study of Daniel 9:24-27 has convinced me that the capture of Jerusalem in
1967 may be a more prophetically significant event than the rebirth of the nation. Think of it. In
June of that year, the Jews recaptured Jerusalem and re-established a lasting sovereignty over it
for the first time since the Babylonian destruction in the 6th Century B.C.297
In The Final Battle, Lindsey also implied a date before 2024 A.D was now feasible,
But note carefully, Jesus said the generation would not “pass away until all was fulfilled.”
In other words, many who saw the signs begin to come together would not die before their
climactic fulfillment. Life expectancy today in the U.S. is about 76 years298
In Lindsey’s latest work, Planet Earth, The Final Chapter, with the benefit of hindsight, he
now claims, the period between 1948 and 1967 does not count in calculating the time of the
Lord’s return.
...the prophetic time-clock stalled in 1948, and did not resume again until the pivotal events on
June 6, 1967, when for the first time in 2500 years, Jews once again had sovereign control of
Jerusalem and have maintained it.299
While Lindsey places great emphasis on holding to a ‘literal’ hermeneutic, on passages
such as this, he appears to accept an interpretation that is far from literal. When Jesus refers to
‘this generation’ he uses the same language as in Matthew 16:28, where he predicts, “I tell you
the truth, some who are standing here will not taste death before they see the Son of Man coming
in his kingdom.” In both cases most commentators believe Jesus is referring to those alive at that
time, rather than a generation living 2000 years or more later.300
4.9.2 The Anti-Christ is Alive and Well

Integral with the ‘end times’ scenario Lindsey envisages, is the conviction that the
Antichrist is alive and about to be revealed. Beginning in 1970, Lindsey has repeatedly insisted
that this individual is alive today.
We believe that the dramatic elements which are occurring in the world today are setting
the stage for this magnetic, diabolical Future Fuehrer to make his entrance.301
As I wrote 10 years ago in The Late Great Planet Earth, I believe this man is alive today-
alive and waiting to come forth... I believe this leader is alive somewhere in Europe; perhaps he is
already a member of the EEC parliament.302 He will immediately rise to prominence in the EEC
and from that post he will offer the world amazing solutions to all its complex and terrifying
problems. Because of his superhuman powers and his solutions to the world’s conflicts, the anti-
Christ will be chosen to lead the EEC.303 Heading up what will evolve into a 10-nation
confederacy will be a man of such magnetism and power that he will become the greatest dictator
the world has ever known... And he is alive today. There is a potential dictator waiting in the
wings somewhere in Europe who will make Adolf Hitler and Josef Stalin look like choir boys.
Right now he is preparing to take his throne, inflaming his soul with visions of what he will be able
to do for mankind with his grand schemes and revolutionary ideas... Is alive and well on planet
Earth... Lets go meet him.304
Today, the man who will command this budding economic and military colossus - this
phony savior of Jerusalem - is alive and well somewhere in Europe. The man who will make a
pact with Satan for a few months of glory in this world is planning his ascendancy.
Despite promising in 1995, ‘I will show you who will be the key players in this endtimes
drama,’305 and for thirty years, making detailed predictions about this ‘someone’, supposedly alive
today, Lindsey is still unable to identify the anti-Christ.
4.9.3 Signs of the Times

Consistently and repeatedly, Lindsey draws attention to ‘signs’ which he believes indicate
that the return of Jesus is very near. In this respect, Lindsey is simply reiterating a conviction held
by earlier dispensationalists. John Walvoord, a member of the faculty at Dallas Theological
Seminary while Lindsey was a student, held very similar views to Lindsey some twenty years
earlier.
John Walvoord (1962) Hal Lindsey (1980 & 1994)
In the present world scene there are many We are the generation he was talking about. I say
indications pointing to the conclusion that the this because, unmistakably, for the first time in
end of the age may soon be upon us... In this history, all the signs are coming together at an
generation. accelerating rate.307 ...never before in the history of
Never before in the history of the world has there the planet have events and conditions so coincided
been a confluence of major evidences of as to set the stage for this history-stopping event.308
preparation for the end.306
In 1983 Lindsey was even more emphatic.
All the predicted signs are before us. No other generation has ever witnessed the
simultaneous coming together of these prophetic events. It is because of this that I believe we are
the generation that will see the Lord Jesus’ return. World events viewed through the grid of Bible
prophecy indicate that we are rapidly moving toward the end of history as we know it.309
Lindsey goes to great lengths to show that the ‘signs’ of his imminent return predicted by
Jesus, such as wars, earthquakes, famines, etc. are increasing dramatically.
There have been many great earthquakes throughout history, but, according to
surprisingly well-kept records, in the past they did not occur very frequently. The 20th Century,
however, has experienced an unprecedented increase in the frequency of these calamities. In
fact, the number of earthquakes per decade has roughly doubled in each of the ten year periods
since 1950... The 1970’s experienced the largest increase in the number of killer quakes known in
history.310
Whilst Lindsey lists the major earthquakes which occurred in the 1970’s, he offers no
evidence to substantiate his assertion that such disturbances are increasing exponentially. In
1994 he quoted from a U.S. Geological Survey, which allegedly shows the number of
earthquakes increasing.311 Others remain unconvinced and quote seismologists to that effect.312
Lindsey’s apocalyptic claim that in 1982, the so-called ‘Jupiter Effect’ would cause ‘history’s
greatest outbreak of earthquakes’ did not materialise.313
While other contemporary dispensationalists like Thomas Ice could insist,
‘...there are no signs relating to the rapture. The fruit of date setting... has not been gathered from
the root called dispensationalism,’314
Lindsey and others have proved that date-setting sells books.315 So in a foreword to The
Coming Russian Invasion of Israel, by Thomas McCall and Zola Levitt, Lindsey claims, ‘I feel this
book is a must for everyone who wants to know where we are on God’s time-table.’316
In 1994, with an eye on the Middle East, Lindsey was still insisting,
It is clear that the Bible can’t be talking about any other time in history but today. No man
knows the day or hour this dramatic climax is going to occur. But there can be little doubt that this
is the generation. It could start tomorrow. We are on the brink of some startling prophetic
development. Never before has the world stage been set for the climax of history as it is today.
Pray for God’s intervention. The ‘times of the Gentiles’ are rapidly drawing to a close.317
In describing the Apostle John’s description of Armageddon, Lindsey reminds his readers in
1994, ‘...of this endtimes battle, which I believe is coming in this decade or the next.’318
Lindsey appears able to hold in tension his declared agnosticism over the precise timing of the
Lord’s return with the ability to predict the decade, always just a few years hence. Since 1970, as
each decade has passed, Lindsey has offered with each new book another ‘imminent’ prediction
when the old one has been superceded. For example, he reflects,
I remember saying to myself a little over 13 years ago while writing the book, The 1980s:
Countdown to Armageddon, that if the Lord doesn’t come by the mid 1990s, we’ll be able to see
the end more clearly from there. And now that we’re here, wow, can we see it.319
In an ‘Afterword’ Lindsey looked on toward the celebrations being planned for the 31st
December 1999.
Just for the record: I’m not planning to attend. In fact looking at the state of the world
today, I wouldn’t make any long-term earthly plans. We may be caught up to meet Christ in the
clouds, between now and then - just as I described in an earlier chapter. Could I be wrong? Of
course. The rapture may not occur between now and the year 2000. But never before in the
history of the planet have events and conditions so coincided as to set the stage for this history-
stopping event... I want to spend the final pages of this book discussing what I expect to see
happen in the hours and minutes we have left.320
In the same work, Lindsey made his most provocative claim, repeated word for word a
year later in 1995, concerning the imminent return of Christ.
Folks, the footsteps of our Lord and Savior, Jesus Christ, can already be heard as He
approaches the doors of heaven to return.321
5. Lindseyism and Charges of Anti-Semitism

Assured of the veracity of his own interpretation of Biblical prophecy and contemporary
events, like Darby, Lindsey has sought to inoculate his followers from the criticisms levelled
against him.322
Peter... even warned that in ‘the latter times’ men posing as religious leaders would rise
from within the Church and deny, even ridicule, the prophetic word (II Peter 2:1-3; 3:1-18). If you
pass this book around to many ministers you’ll find how true this prediction has become.323 No
self-respecting scholar who looks at the world conditions and the accelerating decline in Christian
influence today is a ‘postmillennialist.’324 I’ve said it before and I will no doubt say it again: When
the Rapture occurs, many churches will not have to find a new pastor. That’s how badly infected
the modern church is with deceiving spirits.325
Given his controversial reading of Scripture, Lindsey has attracted criticism
particularly from postmillennialists326 as well as from fellow dispensationalists who distance
themselves from what they term the popular ‘apocalyptism’ of ‘Lindseyism’.327
It’s obvious that Lindsey does nor represent ‘orthodox’ dispensationalism. But Lindsey’s
brand of date-setting dispensationalism is the prevailing system. If Lindsey had not intimated at
dates, and used the regathering of unbelieving ethnic Israel to their land as the basis for his
speculations, The Late Great Planet Earth would not have been an eschatological novelty. It was
the predictions that sold the books. Therefore, many who call themselves dispensationalists are
really ‘Lindseyite dispensationalists.’328
Lindsey’s most controversial book is probably Road to Holocaust. In it, like Darby, he
makes eschatology a test of orthodoxy.329
He accuses those who refuse to accept dispensationalism’s distinction between the
Church and Israel of actually encouraging anti-Semitism since they deny any future role for the
State of Israel within the purposes of God.
...the same error that founded the legacy of contempt for the Jews and ultimately led to
the Holocaust of Nazi Germany.330 The purpose of this book is to warn about a rapidly expanding
new movement in the Church that is subtly introducing the same errors that eventually and
inevitably led to centuries of atrocities against the Jews and culminated in the Holocaust of the
Third Reich... They are setting up a philosophical system that will result in anti-Semitism.331 As I
wrote in my book. The Road to Holocaust, the allegorizing of prophetic passages and the
unconditional covenants made to the believing Jewish remnant, in which future national blessings
are guaranteed to them, open the door to Christian anti-Jewish attitudes.332
Given that Lindsey’s form of pre-tribulational dispensationalism with its rigid distinction between
Israel and the Church, was unheard of prior to 1830, he is essentially condemning all Christians
before then as well as those since who hold contrary views of the relationship of Israel to the
Church. Lindsey is less than charitable toward those affirming a covenantal post-millennial
eschatology.
Man, this is one of the things that’s dangerous. This is the most anti-Semitic movement
I’ve seen since Adolf Hitler.333
Critics argue that it is actually Lindsey who is perpetuating the legacy of racism and anti-
Semitism.
The ongoing attempt to identify the real Antichrist is still spawning racism, polarization,
and conflict. In a chapter of The Late Great Planet Earth entitled ‘The Yellow Peril,’ Lindsey
describes how ‘vast hordes of the Orient’ are likely to threaten our future... I am convinced that
the relentless and impassioned search for the Antichrist through the years has produced a tragic
amount of racism, religious hatred, and violence. It both nourishes and feeds off the illusion that
the world can best be understood in simple black-and-white apocalyptic terms - the powers of
Antichrist verses the powers of God.334
Harold Brown traces the link between Marcion’s heretical view of a radical discontinuity
between the Old and New Testaments and anti-Semitism.
One consequence of Marcion’s rejection of the Old Testament was hostility to the Jews.
Both Roman Catholicism and Lutheranism which were much more critical of Old Testament Law
than the Reformed tradition are also more inclined to anti-Semitism. The rejection of the
authenticity and authority of the Old Testament by nineteenth-century liberalism was followed by
virulent anti-Semitism, especially in Germany.335
Following traditional dispensationalism, Lindsey does not believe the moral law enshrined
in the Ten Commandments has any abiding relevance for Christians.
The Law of Moses was specifically given only to the Nation of Israel. More than 150,000
of the first believers in Jesus as Messiah were all Israelites. When the early Jewish believers first
had to deal with the problem of Gentile converts, many were still confused about the purpose of
the Law. They tried to put the Gentiles under the Mosaic Law... Israel’s failure under the Law
serves as an historical lesson to all of us today that religion of all kinds blinds us to the truth.336
Brown’s observations concerning the environment which gave rise to anti-Semitism could
therefore justifiably apply to dispensationalists such as Darby, Scofield337 and Lindsey who deny
the validity of the Old Testament moral law, such as the prohibition to commit murder, on the
Gentiles.
Dispensationalism creates an environment for any despot to do what he wants, even
murder, since Jewish law, the Old Testament was never intended for the Gentile nations. Hitler
murdered millions of Jews, but what law would Hal Lindsey use to judge him? The Ten
Commandments? But that’s Jewish law.338
Donald Grey Barnhouse, another leading dispensationalist insisted, however,
It was a tragic hour when the reformation churches wrote the Ten Commandments into their
creeds and catechisms and sought to bring Gentile believers into bondage to Jewish law, which
was never intended either for the Gentile nations or for the church.339
Without the law of God, protection against anti-Semitism and other forms of racism are removed.
It is ironic that Lindsey should charge his critics with anti-Semitism while he believes Israel will
make a ‘Treaty with Hell’,340 that two-thirds of all Jews will die in the battle of Armageddon, that
the 200 mile valley from the Sea of Galilee to Eilat will flow with blood several feet deep,341 and
with,
...death on a massive scale... One-fourth of the world’s population will be destroyed within a
matter of days... Nearly one billion people.342
Given his apocalyptic dispensational eschatology in which the ‘church age’ will fail just
like the previous five, Lindsey is intensely pessimistic about the Middle East peace process and
any possibility of co-existence between Jews and Arabs. He insists,
It is this kind of fierce pride and smoldering hatred against Israel that will keep the Middle
East a dangerous trouble spot. No Arab leader could hope to remain in power if he were willing to
make concessions in negotiating with Israel.343
Demar suggests a reason why Lindsey should charge his critics with anti-Semitism.
The futuristic and unwarranted literalistic interpretation of these passages forces the
dispensationalist to predict the greatest holocaust the world has ever seen, all in the name of
dispensational premillennialism! Is it any wonder that Hal Lindsey wants to paint non-
dispensational premillennialist (sic) as holocaust-orientated? He must cover up the inevitable
holocaust predicted by dispensationalism.344
Perceptive Jews are not surprisingly cynical of Christian Zionist support for the State of
Israel when it is realised that they largely share Lindsey’s dispensational views on the fate of the
Jews, while Christians are safely ‘raptured’ to heaven to escape the mother of all holocausts.
6. A Summary and Critique of Hal Lindsey’s Christian Zionism

Lindsey’s particular kind of reading of history, coloured by a literal exegesis of highly
selective biblical scriptures, is essentially polarised, dualistic, racist and confrontational. He
justifies the continued demonisation of Russia, China, Islam and the Arab nations; he encourages
the continued military and economic funding of Israel by the United States; he urges Israelis to
resist negotiating land for peace and instead, maintain their apartheid policies, settling and
incorporating the Occupied Territories within the State of Israel; and he incites fundamentalist
groups committed to destroying the Dome of the Rock and rebuilding the Jewish Temple. In so
doing Lindsey identifies unconditionally with the political as well as religious far right both in the
United States as well as in Israel. Ironically, as the ‘father’ of ‘armageddon theology’ his attempts
to defend Israel and to refute anti-Semitism may actually be leading to the very holocaust he
abhors but repeatedly predicts.
Revised 11 April 1999

29,000 words
Stephen R. Sizer
1
Hal Lindsey, The 1980’s: Countdown to Armageddon (New York, Bantam, 1981), p. 179.
2
Hal Lindsey, The Final Battle (Palos Verdes, California, Western Front, 1995), back cover.
3
Hal Lindsey, The Apocalypse Code (Palos Verdes, California, Western Front, 1997), back
cover.
4
Lindsey, 1980’s., p. 179
5
Hal Lindsey, The Late Great Planet Earth (London, Lakeland, 1970), p. 16.
6
Hal Lindsey, The Late Great Planet Earth (London, Lakeland, 1970); Satan is Alive and Well on
Planet Earth (London, Lakeland, 1973); There’s A New World Coming, A Prophetic Odyssey
(Santa Ana, California, Vision House, 1973); The Liberation of Planet Earth (London, Lakeland,
1974); The World’s Final Hour: Evacuation or Extinction? (1976); The 1980’s: Countdown to
Armageddon (New York, Bantam, 1981); The Promise (Eugene, Oregon, Harvest House, 1982);
The Rapture: Truth or Consequences (New York, Bantam, 1983); The Terminal Generation (New
York, Bantam,1983); A Prophetical Walk Through the Holy Land (Eugene, Oregon, Harvest
House, 1983); Israel and the Last Days (Eugene, Oregon, Harvest House, 1983); Combat Faith
(1986); The Road to Holocaust (New York, Bantam, 1989); Planet Earth-2000 A.D. (Palos
Verdes, California, Western Front, 1994); The Final Battle (Palos Verdes, California, Western
Front, 1995); Planet Earth-2000 A.D. Revelation. Edn. (Palos Verdes, California, Western Front,
1996); Amazing Grace (Palos Verdes, California, Western Front, 1996); Blood Moon (Palos
Verdes, California, Western Front, 1996); The Apocalypse Code (Palos Verdes, California,
Western Front, 1997); Planet Earth: The Final Chapter (Beverley Hills, California, Western Front,
1998); International Intelligence Briefing (Palos Verdes, California, HLM), monthly journal.
7
Lindsey’s weekly radio programme is called ‘Week in Review’ and is aired by several Christian
radio stations. http://www.audiocentral.com/rshows/weekinview/default.html
8
For more information see http://www.iib-report.com/
9
http://www.iib-report.com/
10
Lindsey, Road., p. 195. For other statistics see George Marsden, Understanding
Fundamentalism and Evangelicalism (Grand Rapids, Eerdmans, 1991) p. 77, and Michael
Lienesch, Redeeming America: Piety and Politics in the New Christian Right (Chapel Hill, North
Carolina, North Carolina Press, 1993), p. 311. See also Gary Friesen, ‘A Return Visit,’ Moody
Monthly (May 1988), p. 30; Lindsey’s latest publisher, Western Front, is more conservative
referring to ‘a dozen books with combined world sales of more than 35 million.’ Lindsey, The Final
Battle (Palos Verdes, California, Western Front, 1995), p. xiii & back cover.
11
National & International Religion Report (22 October 1990), p. 1, cited in Gary Demar, Last
Days Madness, Obsession of the Modern Church (Atlanta, Georgia, American Vision, 1997), p.
196.
12
J. N. Darby, “Evidence from Scripture for the passing away of the present dispensations’
Collected Writings., Prophetic I, Vol II. p. 108.
13
C. I. Scofield, What do the Prophets Say? (Philadelphia, The Sunday School Times Co, 1918),
pp. 18-19.
14
Lindsey, Planet., Revelation. Edn. p. 3
15
Lindsey, Final., p. xiii
16
Lindsey, Apocalypse., back cover.
17
Lindsey, Planet Earth The Final Chapter, back cover.
18
Lindsey, Apocalypse., p. 37. Compare with Darby, Collected Writings., Prophetic I, Vol. II. pp.
6-7, 108.
19
Lindsey, Late., p. 184.
20
Lindsey, Planet., pp. 15-16.
21
Lindsey, 1980’s., p. 7.
22
Lindsey, Planet., p. 3.
23
Hal Lindsey, The Late Great Planet Earth (London, Lakeland, 1970); The 1980’s: Countdown to
Armageddon (New York, Bantam, 1981); Planet Earth-2000 A.D. (Palos Verdes, California,
Western Front, 1994); Earth-2000 A.D. Revelation. Edn. (Palos Verdes, California, Western
Front, 1996); Planet Earth: The Final Chapter (Beverley Hills, California, Western Front, 1998).
24
25
Lindsey, Planet., pp. 162, 164.
26
27
28
29
30
31
32
33
Lindsey, Final., p. 5.
34
35
36
37
38
39
40
41
Lindsey, Final., pp. 260-261.
42
43
Lindsey, Final., p. 261. In his last book, Planet Earth, The Final Chapter, the page numbers in
the index do not correspond to the chapters in the book.
44
45
Wagner, Beyond., p. 5.
46
Wagner, Beyond., p. 4.
47
Hal Lindsey, The Road to Holocaust (New York, Bantam, 1989), pp. 7-8.
48
Chapter 2. Early Christian Attitudes Towards the Jews.
49
J. N. D. Kelly, Early Christian Doctrine, rev. ed. (San Francisco, Harper & Row, 1978), pp. 69-
75.
50
Gary DeMar and Peter J. Leithart, The Legacy of Hatred Continues: A response to Hal
Lindsey’s The Road to Holocaust (Tyler, Texas, Institute for Christian Economics, 1989), p. 34.
See also E. A. Martens, Plot and Purpose in the Old Testament. (Leicester, IVP, 1981); Graeme
Goldsworthy, Gospel and Kingdom, A Christian Interpretation of the Old Testament, (Exeter,
Paternoster, 1981); According to Plan, The Unfolding Revelation of God in the Bible, (Leicester,
IVP, 1991).
51
DeMar and Leithart, Legacy., p. 37.
52
Lindsey, Israel., pp. 32-33. This chapter is reused heavily in Apocalypse Code, pp. 30-44.
53
Lindsey, There’s., p. 8. The idea that the locusts mentioned in Revelation 9 are Cobra
helicopters is raised again on page 141.
54
Lindsey, Apocalypse., p. 36.

55
56
57
Lindsey, Planet Earth: The Final Chapter, p. 247.
58
Lindsey, Apocalypse., pp. 110-111.
59
J. N. Darby, ‘The Hopes.,’ The Collected Writings, Prophetic I, Vol. II, p. 380; C. I. Scofield,
Scofield Reference Bible, fn. 1, p. 883.
60
61
Lindsey, Final., pp. 140, 142.
62
63
64
65
Lindsey, Road., p. 176.
66
67
Lindsey, Planet Earth, The Final Chapter, pp. 182-183.
68
Lindsey, 1980’s., p. 65.
69
Lindsey, Road., pp. 143-144.
70
Lindsey, Late., pp. 17-18.
71
Lindsey, There’s., Back page.
72
73
C. Van der Waal, Hal Lindsey and Biblical Prophecy (Neerlandia, Alberta, Canada, Inheritance
Publications, 1991), p. 51.
74
Lindsey, Late., p. 180. See also Demar, Last., p. 197.
75
Lindsey, There’s., p. 12.
76
Lindsey, 1980’s., p. 11.
77
78
Lindsey, 1980’s., p. 7.
79
Lindsey, Planet., Revelation. Edn. p. 2.
80
Lindsey, Planet Earth, The Final Chapter, p. 227.
81
C. Van der Waal, Hal Lindsey and Biblical Prophecy (Neerlandia, Alberta, Canada, Inheritance
Publications, 1991), p. 51.
82
Van der Waal, Hal., p. 51.
83
Van der Waal, Hal., p. 52, 53.
84
85
Lindsey, Late., back cover.
86
Lindsey, Apocalypse., back cover.
87
88
89
90
91
92
Lindsey, Planet., back cover; Final., back cover;
93
Lindsey, Planet., p. 5. These predictions included the rise of ecumenism, the persecution of
Christians, a one-world religion, plans to rebuild the Jewish Temple, European unification, the
decline of US influence in the world, Israeli prosperity, papal influence, global catastrophes, and
increases in crime, riots, unemployment, poverty, illiteracy, etc. Lindsey does not, however,
footnote where these predictions were made in The Late Great Planet Earth.
94
Lindsey, Final., back cover.
95
Hal Lindsey, The 1980’s: Countdown to Armageddon (New York, Bantam, 1981); Israel and the
Last Days (Eugene, Oregon, Harvest House, 1983); The Road to Holocaust (New York, Bantam,
1989); The Final Battle (Palos Verdes, California, Western Front, 1995); Planet Earth-2000, Will
Man Survive? Revelation. Edn. (Palos Verdes, California, Western Front, 1996); The Apocalypse
Code (Palos Verdes, California, Western Front, 1997).
96
Lindsey, 1980’s., back cover.
97
98
C. I. Scofield, What Do The Prophets Say? (Philadelphia, The Sunday School Times Co.,
1918), pp. 18-19. Cited in Canfield, Incredible., pp. 274-275.
99
100
Lindsey, Final., front cover.
101
102
Lindsey, Late., pp. 155, 159.
103
Lindsey, Israel., pp. 31-48.
104
Lindsey, Final., p. xxi.
105
Lindsey, 1980’s., p. 41.
106
107
108
Hal Lindsey, International Intelligence Briefing, 29th October 1998. His
underlining.http://www.iib-report.com/pages/transcripts/10.29.98/oct29.htm
109
110
Lindsey, Planet Earth, The Final Chapter. pp.32-34.
111
Lindsey, There’s., p. 115
112
113
Lindsey, 1980’s., p. 45.
114
115
116
Lindsey, Road., pp. 7-8; Final., pp. 231, 255-7.
117
118
119
E. Schuyler English, A Companion to the New Scofield Reference Bible (New York, Oxford
University Press, 1972), p. 135.
120
Hal Lindsey, The Promise (Eastbourne, Kingsway, 1983), pp. 187-191.
121
122
Cited in ‘The Church and Israel’ by Michael Horton, Modern Reformation (May/June 1994), p.
1.
123
124
125
Lindsey, 1980’s., p. 12
126
See Moshe Greenberg, Ezekiel 21-37 Anchor Bible Commentary (New York, Doubleday,
1997); Walther Zimmerli, Ezekiel 25-48, Hermeneia Series (Philadelphia, Fortress, 1979); John B.
Taylor, Ezekiel (Leicester, IVP, 1969), pp. 234-250.
127
128
129
130
Lindsey, Israel., p. 19; Lindsey, 1980’s., p. 11.
131
132
133
134
Lindsey, Late., p. 48. The idea of Jewish evangelists replacing the Church during the
Tribulation offering people a second opportunity to believe in Jesus is also taught in There’s a
New World Coming, pp. 121ff.
135
Lindsey, Road., pp. 134-135, 143.
136
137
138
Leon Uris, Exodus (New York, Bantam, 1958); Steve Lightle, Exodus II (Chepstow, Bridge,
1983); Tom Hess, Let My People Go (Charlotte, Morning Star, 1996); Gustav Scheller, Operation
Exodus, Prophecy Being Fulfilled (London, Sovereign World, 1998).
139
140
141
142
Lindsey, Planet., p. 146. See also page 174.
143
144
Hal Lindsey, International Intelligence Briefing, 29th October 1998.
145
146
147
Lindsey, Final., pp. 117, 127-128.
148
Lindsey, Israel., p. 20.
149
Hal Lindsey, International Intelligence Briefing, 29th October 1998.
150
151
152
153
154
155
156
157
Lindsey, Planet., p. 156, Final., p. 103.
158
159
Lindsey, There’s., p. 160. ‘This site is second only to Mecca in sacredness to the millions of
Moslems in the world.’
160
161
162
163
164
Lindsey, There’s., p. 164
165
166
167
168
169
Ross Dunn, ‘Israel holds disciples of ‘Second Coming’ cult’ Times, 4 January 1999, p. 12.
170
171
172
173
174
Eusebius Pamphilus, ‘Predictions of Christ’ The Ecclesiastical History of Eusebius Pamphilus
(Grand Rapids, Baker Book House, 1988), 3:7, 92-94.
175
Matthew 24:34
176
177
Lindsey, Final, p. 104.
178
Lindsey, 1980’s., p. 13.
179
180
Arno C. Gaebelein, Our Hope XXIII (August 1916), 110. Cited in Dwight Wilson, Armageddon
Now! The Premillennial Response to Russia and Israel Since 1917 (Tyler, Texas, Institute for
Christian Economics, [1977], 1991), p. 36.
181
Lindsey, 1980’s., p. 13.
182
183
Lindsey, 1980’s., p. 68.
184
185
Lindsey, 1980’s., p. 69.
186
Lindsey, 1980’s., p. 70-74.
187
Lindsey, 1980’s., p. 81.
188
Lindsey, 1980’s., p. 86.
189
190
191
Lindsey, Chapter 1 of The Final Battle, (Palos Verdes, California, Western Front, 1995), is
entitled “The New Islamic Global Threat”. p. 1.
192
193
194
Lindsey, 1980’s., pp. 68, 85-86, 144.
195
196
Lindsey, Planet Earth The Final Chapter, p. 71.
197
198
199
200
Lindsey, Planet Earth The Final Chapter, p. 264.
201
Lindsey, 1980’s., p. 45.
202
203
Lindsey, Israel., pp. 38.
204
205
206
207
208
209
210
211
212
213
214
215
216
217
Edward Said, Orientalism. pp. 47-48.
218
Lindsey, 1980’s., p. 45.
219
220
221
222
Lindsey, 1980’s., p. 107.
223
Lindsey, 1980’s., pp. 149, 154.
224
Lindsey, 1980’s., p. 132.

225
Lindsey, 1980’s., p. 158.
226
227
228
229
Lindsey, International Intelligence Briefing, 4th November 1998.
230
231
232
Lindsey, Final., pp. 227, 231, 232.
233
234
235
Lindsey, 1980’s., p. 15.
236
Lindsey, 1980’s., p. 104.
237
238
239
240
241
Lindsey, Final., pp. back cover, xv.
242
243
244
Lindsey, Late., pp. 155-159
245
Lindsey, Israel., pp.37-44.
246
Lindsey, Final., p. xix.
247
248
249
250
251
252
253
Lindsey, Final., p. xix.
254
255
Lindsey, 1980’s., p. 13.
256
Lindsey, 1980’s., p. 47.
257
Lindsey, 1980’s., p. 63.
258
Lindsey, 1980’s., p. 68.
259
National Review (19 November 1990) 49, cited in Demar, Last., p. 200.
260
‘Artswatch,’ World (2 March 1991), 15, quoted in Gary Demar, Last Days Madness, Obsession
of the Modern Church (Atlanta, Georgia, American Vision, 1997), p. 107.
261
262
Lindsey, 1980’s., p. 37.
263
Lindsey, 1980’s., p. 39.
264
265
266
267
268
269
Lindsey, Final, pp. 251-252.
270
271
272
273
274
275
276
277
Lindsey, Late., pp. 48, 165, 167.
278
279
280
Lindsey, 1980’s., p. 45.
281
282
283
284
285
286
287
Edward Irving, The Last Days A Discourse on the Evil Character of These Our Times, Proving
Them to be The ‘Perilous Times’ and the ‘Last Days’ (London, James Nisbit, 1850), pp. 10-22.
288
Hal Lindsey, The 1980’s: Countdown to Armageddon (New York, Bantam, 1982), back cover.
289
Hal Lindsey, The 1980’s: Countdown to Armageddon (Basingstoke, Lakeland, 1983), back
cover.
290
291
292
Lindsey, 1980’s., back page.
293
A classic example was, Edgar Whisenant, who predicted the return of Christ some time
between 11-13 September 1988 in his book, 88 Reasons Why the Rapture Will Be in 1988
(Nashville, World Bible Society, 1988), pp. 3, 36, 56, which sold 2 million copies. See also Tom
Sine, Cease Fire (Grand Rapids, Eerdmans, 1995), p. 57, and Richard Kyle, The Last Days are
Here Again (Grand Rapids, Baker, 1998) p. 121.
294
295
296
297
298
299
Lindsey, Planet Earth, The Final Chapter (Beverly Hills, Western Front, 1998), p. 76.
300
David Hill, The Gospel of Matthew (London, Oliphants, 1972), pp. 323-324; David E. Garland,
Reading Matthew, a Literary and Theological Commentary on the First Gospel (London, SPCK,
1993), pp. 234-238; R.T. France, Matthew, Evangelist & Teacher (Exeter, Paternoster, 1989),
315.
301
302
Lindsey, 1980’s., pp. 15, 106.
303
Lindsey, 1980’s., p. 109.
304
305
Lindsey, Final., p. xv.
306
John Walvoord, Israel in Prophecy (Grand Rapids, Zondervan, 1962), p. 129.
307
Lindsey, 1980’s., p. 162.
308
309
310
Lindsey, 1980’s., pp. 29-30.
311
312
Demar, Last., p. 331. See also http://www.bible.ca/pre-earthquakes-history-data.htm
313
Lindsey, 1980’s., p. 29.
314
Thomas D. Ice, ‘Dispensationalism, Date-Setting and Distortion,’ Biblical Perspectives
(September/October, 1988), p. 1.
315
Gary DeMar & Peter J. Leithart, The Legacy of Hatred Continues, A Response to Hal
Lindsey’s The Road to Holocaust, (Tyler, Texas, Institute for Christian Economics, 1989), p. 31.
316
Cited in C. Van der Waal, Hal Lindsey and Biblical Prophecy (Neerlandia, Alberta, Canada,
Inheritance Publications, 1991), p. 14.
317
318
319
320
321
Lindsey, Planet., p. 160, Final., p. 108.
322
Roy Coad, A History of the Brethren Movement (Exeter, Paternoster, 1968), p. 135.
323
324
325
326
Samuele Bacciochi, Hal Lindsey’s Prophetic Jigsaw Puzzle, Five Predictions That Failed
(Berrien Springs, Biblical Perspectives); Gary DeMar & Peter J. Leithart, The Legacy of Hatred
Continues, A Response to Hal Lindsey’s The Road to Holocaust, (Tyler, Texas, Institute for
Christian Economics, 1989); Kenneth Gentry, ‘Dispensationalism’s Achilles’ Head: Comments on
Hal Lindsey’s The Road to Holocaust’ Dispensationalism in Transition, Institute of Christian
Economics, Vol II, No. 8 & 9, 1989; Steve Schlissel & David Brown, Hal Lindsey and the
Restoration of the Jews (Edmonton, Alberta, Still Waters Revival Books, 1990); Curtis Crenshaw,
a review of Steve Schlissel & David Brown, Hal Lindsey and the Restoration of the Jews
(Edmonton, Alberta, Still Waters Revival Books, 1990) Contra Mundum No. 3, Spring 1992.; C.
Van der Waal, Hal Lindsey and Biblical Prophecy, (Neerlandia, Alberta, Inheritance Publications,
1991); Stephen O’Leary, Arguing the Apocalypse: A Theory of Millennial Rhetoric (Oxford, Oxford
University Press); John Mann, a review of Stephen O’Leary’s, Arguing the Apocalypse: A Theory
of Millennial Rhetoric (Oxford, Oxford University Press),
http://homepages.anglianet.co.uk/johnm/apoc.html . See also Dispensationalism in Transition

(Institute of Christian Economics, Tyler, Texas); Center for the Refutation of Dispensational
Falsehoods (CRDF) web site: http://village.ios.com/~dougg/biblstud/crdf/crdf.htm ; Contra
Mundum web site: http://www.wavefront.com/~contra_M/cm/reviews.cm03_rev_jewish.html ;
327
Blaising & Bock, Dispensationalism., pp. 14-15.
328
329
J. N. Darby, ‘The Rapture of the Saints and the Character of the Jewish Remnant,’ Collected
Writings, Prophetic. IV, Vol. II, p. 154.
330
Lindsey, Road., back page. Refuted by Gary DeMar and Peter J. Leithart, The Legacy of
Hatred Continues: A Response to Hal Lindsey’s The Road to Holocaust (Fort Worth, Dominion
Press, 1989)
331
Lindsey, Road., p. 3
332
333
Hal Lindsey, The Dominion Theology Heresy, Tape 217, 1987, quoted in DeMar & Leithart,
Legacy., p. viii.
334
Tom Sine, Cease Fire: Searching for Sanity in America’s Culture Wars (Grand Rapids,
Eerdmans, 1995), p. 58.
335
Harold O. J. Brown, Heresies: The Image of Christ in the Mirror of Heresy and Orthodoxy from
the Apostles to the Present (Garden City, New York, Doubleday, 1984), p. 455, note 38.
336
Lindsey, Road., pp. 153-154. Lindsey’s disdain for the Mosaic Law may have contributory in
his justification in divorcing not just one wife but two and his marrying a third, Kim, 25 years his
junior. http://www.rapidnet.com/~jbeard/bdm/exposes/lindsey/lindsey.htm
337
Scofield, Scofield Reference Bible., fn. 1, p. 20, p. 989.
338
Gary DeMar and Peter J. Leithart, Legacy., p. 25.
339
S. Lewis Johnson, ‘The Paralaysis of Legalism’ Bibliotheca Sacra (April/June 1963), p. 109.
Cited in Gary DeMar and Peter J. Leithart, The Legacy., p. 24.
340
341
Hal Lindsey, The Final Battle (Palos Verdes, Western Front, 1995), pp. 250-252; Israel and
the Last Days (Eugene, Oregon, Harvest House, 1983), pp. 20-30.
342
Hal Lindsey, There’s a New World Coming (New York, Bantam Books, 1984, p. 90.
343
344
16. Jack Van Impe

With Billy Graham suffering from parkinson’s disease, you may think that the Pope has lost his
best PR puppet, but, although perhaps not as famous and influential as Billy Graham, Jack Van Impe is an
excellent PR man for the Pope.
Jack Van Impe started out as a fundamentalist, and like Billy Graham he soon compromised.
When the desire for a greater outreach surpassed his base of support, he did what Billy Graham and
Jerry Falwell did, he watered down the message and called everyone a Christian to gather more money
to pay for air time. In the beginning he warned people about Billy Graham who had become a Neo-
evangelist, guilty of compromise, and he used to regularly condemn the teachings of Roman
Catholicism, now Jack Van Impe praises the Pope and says that Billy Graham showed us how to love.
Jack Van Impe’s prophecy show is broadcast weekly over TBN’s global and ecumenical TV
network. Van Impe and his wife, Rexella, continually use the show as a propaganda campaign for Pope
John Paul II, calling him “this great Pope,” etc. On one such show, he said that he reads and loves
everything that either the Pope or Billy Graham write. He then added “The Pope is fulfilling what
Christ told us to do,”
“I was deeply moved as Pope John Paul II opened his humble heart of love to all of us. Billy
Graham calls him the moral voice of the 20th century, and I agree. (Jack Van Impe Presents, July
23, 1995)
In the October-December, 1995 issue of Foundation Magazine, Jack Van Impe is quoted as
pleading for fundamentalists to “...forget your theological moorings. Forget your labels.” He goes on
to praise Pope John Paul II, and commends the Pope’s plan for unity among all “Christians” and the
establishment of a “world church.”
As all other ecumenicalists, he misuses John: 17:21, “That they all may be one”. Rexella
quoted Charles Colson from an 11/14 Christianity Today article where he quoted Dutch Calvinist
Abraham Kuyper as saying Rome is not our enemy. Van Impe replied: “That great dialogue is going
on now through Colson, through the Southern Baptist Convention numbering 18,000, and through
Campus Crusade numbering millions, and I want to be part of what I believe the Bible teaches ... Yes,
we have so much in common...” (Calvary Contender, April 15, 1995)
Van Impe praises Pope John Paul II’s message from the Vatican Magazine “that they may all
be one.” But the pope, like so many other religious leaders, often has entirely different messages for
different groups, note the following statement of Pope John Paul II contained in the Roman Catholic
publication Catholic Moment (9/10/95):
“Christian unity will not become a reality unless all churches accept “the authority
Christ entrusted to St. Peter and his successors. Unity in Christ is based on following His will.
This unity will not be fully manifested until all Christians accept Christ’s will for the
Church and acknowledge the apostolic authority of the bishops, in communion with the successor
of Peter.
The Church is also catholic [universal], although its universal dimension must be
constantly strengthened through missionary activity, adaptation to various cultures and an
ecumenical outreach to other Christians...The Church’s structure of authority and service,
based on Christ’s mandate to Peter and the other Apostles, is an essential part of fidelity to
Christ’s will.
What a contrast and contradiction!
Jack Van Impe is also promoting the New Catholic Catechism, he says:
“We [Roman Catholics & himself] agree on the great fundamentals of the faith, ...I’ve
been reading the Catholic Catechism, 2,865 points, backed with 5,000 to 6,000 verses of
Scripture. This is the Word of God. Of course there are some things where I don’t agree. But I
find many of these things in our Protestant churches as well. But this thing blessed my heart. This
piece of literature, saturated with the precious Word of God.” (12/94 tape)
Also:
“I have attempted to read one book a day and have already covered 10 thousand volumes
in my lifetime. I used to use Halley’s Pocket Bible Handbook and the Two Babylons by Hisslop to
knock my brothers and sisters in other denominations and then the Spirit God started to do
something in my heart about 10 years ago, and I’m different man, and I, just in the last four
weeks, have read 25 volumes on the Catholic Church, and the pope, and here’s just a few of them
so you know what I’m talking about. So, don’t write to me and say, “Hey, you don’t know what
you’re talking about “ and try to correct me because know everything there is to know about
Christianity, Catholicism, Protestantism.”
I used to be an opponent and worked against other brothers and sisters in Christ but this
book, The Catechism, really opened my eyes. I used to hear it said that Catholics were not
allowed to read the Bible. In the Catechism, (this new one), there’s seven to ten thousand Bible
verses and everything this pope says, even his book Crossing the Threshold of Hope is backed by
the Word of God. And, I’m going to say some things that will shock you today. Ten years ago
when I started my quest for unity, I lost all my support. The churches cut me off. I faced
bankruptcy but God brought us back. I’m willing to pay any price, any price, even if I have to go
off the air again, to take this stand I’m going to take today of my love for my brothers and sisters
in the Catholic and all the different Protestant churches, if we take our stand for Christ which
the majority of churches do. (Jack Van Impe Presents,July 23, 1995)
The Catechism endorsed by Van Impe, is a Vatican approved guidebook to the Catholic
Church’s official doctrines and proclaims that Jews and Moslems do not need to convert to Jesus. It
also says that Mary and the saints are worthy of adoration and should be prayed to for intercession, and
that outside the Catholic Church “there is no salvation.” The Catechism further explains that salvation
and grace are not only granted through faith, but also in exchange for good works and through use of
the rosary and the sacraments. It teaches that when infants are baptized by a Catholic priest, they are
“regenerated” and cleansed from original sin, and teaches of the necessity of confession to a priest.
These doctrines are clearly unscriptural. Yet, on one of his programs, Jack Van Impe held up
a copy of the New Catholic Catechism and announced, “This book contains the Gospel of Jesus
Christ I believe in”.
Jack Van Impe also regularly quotes from old Catholic books on his show, these books
contain discredited prophecies from deceased Catholic “prophets” He also quotes the Mary
apparitions, and tells us that he and Rexella believe that “Mother Mary” is appearing every-where with
words of truth for mankind.
All you have to do to see that these things are true is watch his shows, these are not just
isolated remarks. Dare we join hands with those whose theology is damning souls to an eternal hell?
Jack Van Impe is deceived and is in turn deceiving others.
Regardless of what this current Pope says, the primary goal of the Roman Catholic system is to gather
all those groups of Christians who have come out of Romanism, back to Rome to worship. The
ultimate goal of this corrupt religious system is world domination.
17. Jack Van Impe Continues to Praise the Pope

America’s so called leading prophecy expert who is better known as the walking Bible continues to baffle
Bible believing Christians by praising the Pope as a man of God. He then goes on to say that Roman Catholics are his
brothers in Christ and that they teach and believe the same gospel that he believes and teaches. Worse still he quotes
the so called “apparitions of Mary” as being true even though they are unscriptural and therefore false. Jack Van Impe
seems to have forgot some of the most important verses in the Bible.
Matthew 24 : 4,5,24 “Take heed that no man deceive you. For many shall come in my name saying, I am
Christ and shall deceive many. For there shall arise false Christs and false prophets, and shall show great signs and
wonders; insomuch that if it were possible, they shall deceive the very elect.
Startling Revelations : Pope John Paul II

By Dave Hunt, The Berean Call, PO Box 7019, Bend, OR 97708-7019
Jack Van Impe has a made a video titled “STARTLING REVELATIONS: POPE JOHN PAUL II” which
contains serious errors. In the video they present the Roman Catholic Church as the true church which is just now
slipping into apostasy. The Van Impes call this “the greatest defection within Christendom covering the last twenty
centuries...the most shocking revelation in 2,000 years of church history!” The truth is that the Roman Catholic Church
has been apostate for a least 15 centuries. Its priests, bishops, cardinals and popes have long perverted God’s Word,
practiced the grossest evil, bought their offices and have sold salvation for money. What is promoted as a thoroughly
documented video”involving hundreds of hours of research” is little more than quotes from Malachi Martin s The Keys
of This Blood published in 1990.
The Villains in the plot are liberal priests,bishops and cardinals who, allegedly of late, are dragging the true
church of Rome into apostasy. The reluctant hero is Pope John Paul II, staunch defender of God’s truth and greatly
distressed by the apostasy but unable to prevent it. To support this incredible scenario,the video is necessarily a
montage of hyperbole, contradiction, misinformation and missing facts. For example, that the Dalai Lama was hosted
by Cardinal Cooke at St. Patrick’ s cathedral in New York is also offered as evidence of the apostasy that so grieves
Pope John Paul II. Yet, unmentioned by the Van Impes, the Pope himself hosted scores of pagan religious leaders
(including the snake worshippers and Witchdoctors) in Assisi, Italy, where he allowed his good friend, the Dalai Lama,
and his monks to replace the cross on the altar of a Catholic church with a statue of Buddha and perform before it their
pagan ceremonies. That the Temple of Understanding, which is devoted to formation of a one-world religion, has held
meetings in St Patrick’ s is offered as another “shocking” piece of evidence of “apostasy.” No mention, however, that
Popes John XXIII and Paul VI, whom the video praises, were among the founders of the Temple of Understanding.
That John Paul II has enemies within the Church is supposedly the most shocking news in 20 centuries. Yet
his predecessor was murdered in the Vatican (see In God’s Name by David Yallop), popes have been deposed by
mobs and monarchs, they have fought, excommunicated and poisoned one another, commanding marauding armies,
slaughtered innocents by the thousands, hosted drunken sexual orgies for their cardinals and concubines,etc. All the
above and more is documented by Catholic historians. The prophecies and warnings of “Mary” when she allegedly
appeared at Fatima Medjugorje and elsewhere are quoted by the Van Impes to support their scenario. Yet the anti-
Christians statements of these apparitions (“All religions are the same...many souls shall perish because they have no
one to make sacrifice for them,” etc cleary identity them as demonic.
It is our prayer that the Van Impes, who have long been recognized for their commitment to truth of God’ s
Word, will see the error of promoting Roman Catholicism and its false gospel.
Jack Van Impe - Now In The Pope”s Pocket

Sadly dear friends, since the above article was written by Dave Hunt a few years ago Jack Van Impe has
gone from bad to worse. Every week he is praising the Pope on his telecast “Jack Van Impe Presents” which is
broadcasted on the “The Christian Channel Europe.” He just lately spent an whole broadcast defending the Pope as a
great man of God. And Jack said on another recent telecast that Catholic mystic, Sister Faustina, back in 1932
prophesied that a Polish prophet would arise to make way for the return of the Messiah. Jack then said that Pope John
Paul II was the fufillment of that because he has claimed that Jesus will return soon. He likened the Pope to John the
Baptist and Elijah. How far has Van Impe come into the Great Apostasy?
18. Tim LaHaye’s Masonic Connections
Left Behind’s and LaHaye’s Masonic Connections

by James Whisler [jamesers99@the-onramp.net]
I have written in the past about the significance of the Left Behind movie’s production date
and release dates running simultaneously with the top four Satanic holidays. I have since
then calculated the odds of this happening by chance. I will give a quick review first.
There are 8 primary holidays in witchcraft and Satanism. In the Illuminati they are known as
the 8 nights of human sacrifice for obvious reasons. There are four major and four minor
ones:
1) Candlemas or Imbolg -- Feb. 1,2- major

2) Ostara- March 21 (Spring Equinox) - minor
3) Beltane or Roodmas - May 1 (founding day for the Illuminati in 1776)- major
4) Litha-- June 21 (summer solstice) - minor

5) Lughnasadh or Lammas- August 1 - major
6) Mabon- September 21 (autumnal equinox) - minor
7) Samhain or Hallowe’en- October 29-31 - major
8) Yule- December 21 (Winter solstice) - minor
Luciferians seek Satanic blessings by not only performing their jobs in their sacred locations
where they believe there are vortexes of occultic power
(seehttp://www.cuttingedge.org/n1040.html) but also seek Satanic blessings by initiating
their projects on their Satanic holy days.
On May 1, 2000, Beltane (major Satanic holiday) they began production on the movie
‘Left Behind’. 13 weeks later on August 1, Lughnasadh (major Satanic holiday) they released
the ‘making of Left Behind’ for sale. 13 weeks later on October 31, Samhain (major Satanic
holiday) they released the ‘Left Behind’ movie for sale 13 weeks from that date on Feb.2, 2001
Candlemas (major Satanic holiday) they released ‘Left Behind’ into the theaters across the
country. (see these dates on http://www.upcomingmovies.com/leftbehind.html.)
The odds that Peter LaLonde hit those four Occultic days by chance with his
production and release dates is 1 in 17,458,601,160. Or one in seventeen billion, four hundred
fifty-eight million, six hundred and one thousand, one hundred sixty. If you believe this is a
coincidence then you probably believe it was a coincidence that Jesus died on Passover, was
resurrected during Feast of Firstfruits and that the Holy Spirit fell and the church was born
on the Feast of Pentecost.
But how could these guys be seeking Satanic blessings? After all, isn’t the movie a
great witnessing tool? Only if your gospel message is changed to being raptured to avoid the
hard times which are coming to this earth. There was no true message of the cross, the
atoning blood of Christ, repenting and believing on the name of Jesus for salvation. No
scripture was used for this purpose, no sinner’s prayer. An unsaved person watching that
movie has no idea of the true meaning of salvation. And if he is converted by someone, due
to the messages in the movie or book series, he will walk away from this faith when he
realizes the tribulation has started and that he was lied to.
Is this another coincidence below?
The picture on the left is the cover of the recent book (1999) by Tim LaHaye called The Power
of the Cross. The one on the right is a centuries old Masonic symbol and can be seen on an
official site of the Knights Templar at http://www.korrnet.org/f&am/kt.htm Some might

mistake it for a Christian symbol, but Masonic author Ray Denslow reveals its true meaning:
“The Cross and Crown may be said to be confined almost exclusively to the
historical degrees in Masonry as exemplified in the various orders of knighthood of York
and Scottish rites. In Gaul we find the cross to have been a solar symbol when it had equal
arms and angles; to the Phoenicians it was an instrument of sacrifice to their God, Baal; and
to the Egyptians, the crux ansata was his symbol of eternal life.” (Ray V. Denslow, Masonic
Portraits, Transactions of ths Missouri Lodge of Research, vol. #29, p.7---emphasis in the
original)
Masonic authority Albert Pike also wrote of the meaning of the above symbol in his
book Morals and Dogma, explaining that it has a sexual connotation to it as well. (Why is this
symbol on a ‘Christian’ book cover). Was it also a coincidence that LaHaye and his associates
set up their Pretrib Research Center in a place that’s considered a vortex of occultic power in
Washington D.C. They were located on L’Enfant Promenade, a street named after the Mason
Pierre Charles L’Enfant who designed the city in Masonic and Occultic symbols. (
http://www.cuttingedge.org/n1040.html ) From there, coincidently, they moved their
research center to the Dallas area, another city that is sacred to freemasonry because of its
proximity to the 33rd degree of latitude. Christians aren’t supposed to believe in
coincidences.
Gratefully in Jesus Christ alone,

James Whisler
WHY HAS THE THIS SYMBOL BEEN USED FOR LAHAYE’S BOOK?
“The Power of the Cross”
Why is the Luciferian Freemasonry Knights’ Templar symbol on Tim LaHaye’s book?
EXTRACT: “MASONIC AND OCCULT SYMBOLS ILLUSTRATED”

pp. 349-352
by Dr. Cathy Burns
1998, Pub. Sharing. KJV quotes.
ISBN1-891117-12-2
349 MASONIC AND EASTERN STAR SYMBOLS
One Masonic symbol that appears to be Christian is the cross and the crown emblem.
However, this is not the case. Masonic author, Ray Denslow, reveals:
KNIGHTS TEMPLAR
“The Cross and Crown may be said to be confined almost exclusively to the historical
degrees in Masonry as exemplified in the various orders of knighthood of York and Scottish
rites. In Gaul we find the cross to have been a solar symbol when it had equal arms and
angles; to the Phoenicians it was an instrument of sacrifice to their God, Baal; and to the
Egyptians, the crux ansata was his symbol of eternal life.”‘44 [Emphasis in the original]
In The Masonic Report we find more about this emblem:
“Question: What does Masonry’s emblem of the ‘Cross and Crown’ actually symbolize?
“Answer: The ‘Cross’ of Freemasonry is a philosophical cross, according to Albert

Pike, ‘Morals and Dogma,’ p. 771. It is philosophical in the sense that it represents the
generating fecundating principle by the perpendicular shaft, 350 MASONIC AND OCCULT
SYMBOLS ILLUSTRATED and the matrix or womb of nature, the female producing principle
by the horizontal shaft. The philosophy of the Masonic cross is totally phallic. “The ‘Crown’
of this Masonic emblems is also phallic, it being the first emanation of the Cabalistic
Sephiroth....”4’
A former Mason also explains:
“The other York Rite jewelry you may see is the Templar symbol....It is a large
Maltese cross with a circle in the center. Inside the circle is a red Latin cross within a crown.
Around the arms of the cross is the Commandery motto, ‘In Hoc Signo Vinces.’ (In this sign,
conquer!)
“Although this may seem harmless enough, the motto is originally attributed to the
emperor Constantine, who used it in conjunction with a supposedly
heavenly vision to begin the subversion and politicization of Biblical Christianity into the
false, apostate Alexandrian cult....
“A similar shell game is played with the word ‘sign.’... The sign Constantine referred to was
NOT a Christian cross, but a kind of ‘X’ which had both Christian and pagan associations. In
modern magic, it is the sign of the slain and risen Egyptian god, Osiris (another version of the
‘slain and risen’ Hiram Abif).
-Again Masonry has downgraded Jesus and replaced Him with its own ‘christ’.”
[Emphasis in the original]
351 MASONIC AND EASTERN STAR SYMBOLS
Two other groups (both with Masonic connections) use the cross and crown. Charles
Taze Russell was a Mason who started the Jehovah Witnesses.’4’ He used the red cross and
other distinctive features of the Knights Templar logo.’”
He also used the Masonic symbol of the winged sun-disk with snakes and he is
“buried in a pyramid with masonic symbols on its capstone.” 149
352 MASONIC AND OCCULT SYMBOLS ILLUSTRATED
The other group that uses the cross and crown emblem is Christian Science. This
group was founded by Mary Baker Eddy in Massachusetts but Mason Henry Steele Olcott,
who was co- founder of the Theosophical Society with Helena Petrovna Blavatsky,’” was an
associate of Mary Baker Eddy.’” Some Eddy Brothers held seances and it was at these seances
that Blavatsky met Colossians Henry Steele Olcott.’” Mary Baker Eddy herself had married a
Mason and this was the only secret society which she allowed other Christian Science
members to join.’” She even had some of her material published in the Freemason’s Monthly
Magazine. “4 Several people connected with Christian Science such as directors and board
members and a number of the editors of The Christian Science Monitor were Masons.’” Even
the presidents of the Mother Church in 1922-23 and 1923-24 were Masons.’”
Editor of “Despatch’ Magazine & “Beauty for Ashes” Booklet

ChildrensDevotions also access daily email devotions
Endtime Ministries...Christian Resource Centre
Editor of Despatch W. B. Howard
Ph. 0754941672 Fac. 0754948617 Mob. 0407636611
P.O. Box 238, Landsborough. Q. 4550. Aust.
despatch@mail.cth.com.au
http://www.despatch.cth.com.au
Why is the Luciferian Freemasonry Knights’ Templar symbol displayed on the cover of Tim
LaHaye’s book?
Tim and Beverly LaHaye are associated with Sun Myung Moon, whose teachings are
permeated with phallic themes. See: The Council on National Policy & Sun Myung Moon.
The reader is encouraged to check out the LaHaye’s profiles on our Council for
National Policy Database. Tim LaHaye was the first president of the CNP in 1981.
Numberous other CNP members have occult and one world government affiliations. Anyone
who investigates this 500+ member organization will discover the strange bedfellows of the
so-called Christian Right. If you have not done so, please read our expose of the Council for
National Policy and Database of Past/Present Officers and Prominent Members
Barbara Aho
Watch Unto Prayer
default.htmldefault.html
19. ‘Are You Already Left Behind?’
But he that is spiritual judgeth all things, yet he himself is judged of no man.
For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.
I Corinthians 2:15,16
Please consider these two articles and pass this information to your friends, family and anyone
who is being taken in by this popular series - quite possibly even yourself, eh?
The Left Behind series of novels about events following the Rapture have been a phenomenal
commercial success. The books tripled the profits of Tyndale House Publishers in 1999. More than 15
million copies have already been sold. Twelve volumes are proposed. The seventh was released on May 23
with great fanfare, including a multi-city tour featuring personal appearances by the authors and
Contemporary Christian musicians. It pre-sold 1.4 million copies before it was even released, and some
stores opened at midnight to long lines of fans. It immediately hit number 1 on the secular best seller list.
There is also a Left Behind kids series, an audio series, and a movie is being filmed for a scheduled
February release.
The authors are Jerry Jenkins, writer-at-large for the Moody Bible Institute, and Tim LaHaye,
well-known author and Bible teacher. There is oodles of warnings regarding their materials.
As entertainment, the books are tolerable; but there is a serious problem with fictionalizing Bible
subjects. Fiction, by its very nature, is not truth. At best, it goes beyond truth and reality. It is not wise to
fictionalize the Bible. The Scriptures tell us exactly what God wants men to know, no more and no less,
about future events. “The secret things belong unto the LORD our God: but those things which are
revealed belong unto us and to our children for ever, that we may do all the words of this law” Deut. 29:29.
The Left Behind series go far beyond what the Bible says and speculate about things God has not said.
Revelation 22 warns about adding to or taking away from the words of God in prophecy. Why
would that warning not apply to the Left Behind series? One can argue that it is only fiction, but will the
intermingling of Bible truth and fiction not leave wrong impressions in the minds of people? Will the
average reader be able to tell truth from fiction?
The issue of fictionalizing Scripture aside, though, the theology presented in the books is certainly
intolerable. Though some spiritual good might come from the wide distribution of these books (i.e., the
Gospel is clearly presented and Bible prophecy is interpreted literally), the false doctrine scattered across
their pages is cause for concern.
Following are just a few samples of the unscriptural things found in the first four volumes:
1. Large numbers of left-behind loved ones get saved.

One of the alleged goals of Left Behind series is to challenge the unsaved to receive Christ before
it is too late. At the Left Behind web site there is a section on Frequently Asked Questions. One of
those is “What is the ‘take-away’ message of the ‘Left Behind’ series?” The answer: “Nothing is
more important than making a decision NOW where you stand with Jesus Christ. Don’t wait until
it is too late. Read the Gospel of John from the Bible and consider your life in light of God’s love.”
This is an important challenge, and I believe some people will probably be saved through the witness of
these books. The problem is that the Left Behind series depict large numbers of relatives and friends of
Christians getting saved after the Rapture occurs. This sends the message that it is possible to wait and get
saved later, but the Bible never offers such hope. 2 Thessalonians chapter two describes the coming of the
Antichrist, and it plainly states that those who are left behind who have rejected the truth will not be saved
but will be deluded by God Himself.
“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: Even him, whose coming is after the working of
Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them
that perish; BECAUSE THEY RECEIVED NOT THE LOVE OF THE TRUTH, THAT THEY MIGHT BE
SAVED. AND FOR THIS CAUSE GOD SHALL SEND THEM STRONG DELUSION, THAT THEY
SHOULD BELIEVE A LIE” 2 Thess. 2:8-11.
While it is true that many people will be saved during the Tribulation (i.e., Revelation 6:11; 7:14),
it would appear that these are people who did not have opportunity to hear the Gospel before the Rapture.
There are multiplied millions of people in the world today who have not heard a clear and true presentation
of the Gospel. It is irresponsible on the part of the Left Behind authors to present this position.
(2) The books features the “Tribulation Force” to resist the antichrist.
There is nothing like this even hinted at in the Bible.
(3) Prayers to the dead.
During the funeral for a Tribulation-era pastor, one of the leaders of the Tribulation Force is depicted as
praying to the dead man (vol. 3, Nicolae, p. 315).
(4) Satan is in charge of the weather.
One of the key figures in the Left Behind books is the supposed leader of the 144,000 Jews. In book four he
sends out a message to believers throughout the world via the Internet and makes the following statement:
“Eons ago, God the Father conceded control of earth’s weather to Satan himself, the prince and power of
the air” (vol. 4, Soul Harvest, p. 232). The Bible does not say that Satan has been given control of the
weather. When the Bible mentions thunder and hail and such things, it refers to them as coming from the
hand of God (i.e., Job 38:22-29; Ps. 77:18). Psalm 104 describes the various aspects of this present creation
and attributes the control of everything to God. Satan is not called the “god of this world” because God
turned the world over to him but because mankind in general has rejected God and believed the serpent’s
lie.
(5) The Christians make decisions based on intuitions
For example, two of the heroes of the Left Behind series become romantically involved. Though
they discuss the matter and wonder if it is God’s will, they get married and have a child in the
midst of the Great Tribulation with no apparent consultation of the Scripture. 1 Corinthians 7:29-
35 would have settled their question.
Another example of this is the decision made by two of members of the “Tribulation Force” to work for the
Antichrist, one as his pilot and one as the head of a news magazine. They question the propriety of their
decision, but they “feel” it is God’s will instead of consulting plain Scripture. One would think that 2
Corinthians 6:14-18 and Revelation 18:4 would easily have settled that question.
(6) Female Bible teachers are acceptable.

The book has two female members of the “Tribulation Force” trained to teach the Bible to mixed groups of
people (vol. 3, Nicolae, pp. 354,355). Contrast 1 Timothy 2:12.
(7) The book teaches the error or infant baptism.
In volume 4, one of the key characters of the series is pregnant with the child of the antichrist! She wants a
member of the Tribulation Force to be the “godmother” of the child (vol. 4, p. 390). That is language, of
course, which pertains to the unscriptural practice of infant baptism.
(8) The pope is raptured away!
The books depict the Roman Catholic pope as a saved man who is taken away in the Rapture. This
encourages the ecumenical movement and its powerful back-to-Rome emphasis. It adds support to the false
ecumenical concept of “evangelical Catholicism.” No pope can be saved unless he rejects what his own
church teaches. The Roman Catholic Church dogmatically teaches that works and sacraments are necessary
to salvation, and that man cannot be saved by the grace of Christ alone. Note the following statements from
the New Catholic Catechism which plainly state this:
1263 By Baptism all sins are forgiven, original sin and all personal sins, as well as all punishment
for sin.
1129 The Church affirms that for believers the sacraments of the New Covenant are necessary for
salvation.
It is obvious that the pope would have to reject Catholic doctrine in order to be saved. He would
also have to repent of his idolatry. Like many of his predecessors, John Paul II is a fervent devotee to Mary.
He prays to her and gives her glory for his protection and guidance. When he was preserved from death
after an attempted assassination, he thanked and praised Mary. On his garments he has the words “I am
Yours” embroidered in Latin. In his book Crossing the Threshold of Hope he said that these words refer to
his devotion to Mary. At least five times Pope Paul II has referred to Mary by the title “Co-redemptrix”
(co-redeemer) in his papal teachings. In 1985, for example, in Guayaquil, Ecuador, the pope said: “Having
suffered for the Church, Mary deserved to become the Mother of all the disciples of her Son, the Mother of
their unity. . . . In fact Mary’s role as Co-redemptrix did not cease with the glorification of her Son” (Inside
the Vatican, July 1997, p. 23).
To be saved, the pope would have to repent of Rome’s unscriptural dogmas and idolatry, including
the blasphemy of his own office (claiming to be the Vicar of Christ, Holy Father, etc.), and if he were to do
that he would no longer be the pope.
June 3, 2000 (David W. Cloud, Fundamental Baptist Information Service, 1701 Harns Rd., Oak
Harbor, WA 98277, dcloud@wayoflife.org)
Here is another website article regarding the Left Behind series.

A pastor friend has viewed the video, said some positive things about it, but has some concerns.
He says that in depicting worldwide post-Rapture chaos (plane crashes, car accidents, etc.) the film greatly
overestimates the number of true believers in the world, and that one could get the impression there are
MANY on the road to life (Jesus says FEW are).
He says some of the music is horrible - “Christian rock” of the worst kind. But the most serious
problem of all is that the GOSPEL is sadly missing in this supposedly evangelistic tool. The name of Christ
is mentioned only three times (during about a one-minute segment). There is no mention of the Cross, the
empty tomb, no emphasis on the sinfulness of man and no clear presentation of the terms of salvation.
Lastly, this pastor is concerned that the film will bring thousands of professing Christians into
secular movie houses. Calvary Contender. Be warned, be wise, beware!
If any other information or testimonies become available, please let me know and I will include it. This is
moving fast in the ranks of KJV folks as well as the rest of the world. That success fever is another thing
that should tell us something is wrong here. Since when does Biblical truth make successful movies in the
world? You would think we would know better.
For More Information Visit

www.amazingfacts.org
www.vop.com
www.iiw.org

The Secret Rapture Doctrine

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The Secret Rapture Doctrine

The Secret Rapture Doctrine

The History of Dispensationalism

John Nelson Darby

Dispensationalism Arrives in the USA

The Secret Rapture of the Church

Will the Rapture be Secret?

The Dispensation of the Millennium

Neither now nor in the future.

The Abrahamic Covenant

But Paul interprets these things the complete opposite:

One bible teacher said this,

The Davidic Covenant

The second Psalm continues:

No wonder than that Peter could say:

He is a priest after the order of Melchizedek:

The New Covenant

The Church Fathers and the Millennium

Papias (c. 60-130)

Barnabas (Early Second Century)

Justin Martyr (c. 110-165)

Irenaeus (c. 140-202)

Tertullian (c. 160 - c. 220)

There is another unfortunate historical misrepresentation by Showers in this passage. Showers

Brian E. Daley shares these comments:

Seidel sees this link strongly. He writes

Origen (c.185-254) described the millennial teaching of his day:

The Rise of Ammillenialism

Anabaptists and the Millennium

Peter Riedemann, the Hutterian leader, wrote in 1545:

Thus one modern writer on the Anabaptists could say:

“The Roman Pontiff judges all men, but is judged by no one.

The Kingdom of God

What can the dispensationalist do with such a verse?

The Church and Israel

Is Replacement Theology True?

And so we conclude in the words of Paul.

Some Other Sources Used

2. The Rapture Question

HISTORICAL ACCOUNT OF THE RAPTURE’S ORIGIN

dispensationalism is, of course, the so-called SECRET RAPTURE!

MARGARET MACDONALD’S ACCOUNT

AS THE DAYS OF NOAH

I WILL KEEP THEM FROM THE HOUR OF TEMPTATION

IN A VOICE OF THE ARCHANGEL — A CHIEF MESSENGER

“...and the violent TAKE IT BY FORCE (SEIZES IT).” (Mt. 11:12).

them out of My Father’s hand.” (John 10:28 & 29).

IN THE AIR — INTO AIR

SO SHALL WE EVER BE WITH THE LORD

TWINKLE OF THE EYE

We will borrow once again from J. Preston Eby:

Elwin & Margit Roach

3. The Rapture Doctrine

I. Pre-trib, Mid-trib, or Post-trib rapture?

1. History of the Rapture Doctrine

Robert Cameron says,

2. How did the Rapture-Tribulation doctrine begin?

3. Brief Overview of the Dispensational Doctrine

4. Correct Biblical Teaching of 1 Thessalonians 4.

Matthew Henry says,

A. Jesus taught one resurrection from the grave.

B. The Apostles taught one resurrection from the grave.