“In the Selfsame Day” :: By Kit R. Olsen

Scripture reveals that the Tribulation (Day of the Lord) will begin hot on the heels of the Rapture. The Lord gives us powerful symbols of the Rapture in the Old Testament. Noah is a symbol of the Rapture; he was carried away to safety in the Ark just before the flood came.

In the book of Genesis we see that the flood began on the same 24-hour day that Noah entered the ark. This is symbolic of the Rapture.

“In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah’s wife, and the three wives of his sons with them, into the ark; And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lifted up above the earth” (Genesis 7:13, 17 emphasis added).

The situation with Lot is another symbol of the Rapture. On the very same day that Lot fled Sodom, God brought judgment upon it:

“And when the morning arose, then the angels hastened Lot, saying, ‘Arise, take thy wife, and thy two daughters that are here, lest thou be consumed in the iniquity of the city.’ But he lingered; and the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters, Jehovah being merciful unto him; and they brought him forth, and set him without the city. (Genesis 19:15-16 emphasis added)

The sun was risen upon the earth when Lot came unto Zoar. Then Jehovah rained upon Sodom and upon Gomorrah brimstone and fire from Jehovah out of heaven; and he overthrew those cities, and all the Plain, and all the inhabitants of the cities, and that which grew upon the ground” (Genesis 19:23-25 emphasis added).

Again, in the book of Luke we read about Noah and Lot:

They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. Likewise even as it came to pass in the days of Lot; they ate, they drank, they bought, they sold, they planted, they builded; but in the day that Lot went out from Sodom it rained fire and brimstone from heaven, and destroyed them all:  after the same manner shall it be in the day that the Son of man is revealed.  In that day, he that shall be on the housetop, and his goods in the house, let him not go down to take them away: and let him that is in the field likewise not return back” (Luke 17:27-31).

The flood began on the same 24-hour day Noah and his family entered the ark. Sodom was destroyed on the same 24-hour day that Lot departed. A “day” must be a normal 24-hour day or the statement in verse 31 about not going down from the rooftop or back to the house does not make sense (Luke 17:31).

Jesus said that on the very “day that Noah entered into the ark, and the flood came, and destroyed them all” (Luke 17:27), and “in the day that Lot went out from Sodom it rained fire and brimstone from heaven, and destroyed them all” (Luke 17:29).

He then said, “After the same manner shall it be in the day that the Son of man is revealed” (Luke 17:30). This is a reference to the Rapture of the Church.

The late Dr. John Walvoord made the following statement:

“When the day of grace ends with the translation of the Church, the Day of the Lord [the Tribulation] begins at once.” (The Rapture Question, page 162)

Dave Breese was a beloved televangelist and pastor. He founded Christian Destiny Ministry, helped start the AWANA Youth Association and served with Youth for Christ for 13 years. He taught the Pre-Tribulation Rapture during his distinguished ministry, yet he did not teach that there would be a gap between the Rapture and the Tribulation. In his essay, “The Rapture,” he explains:

The Tribulation is the beginning of “the day of the Lord.” As we have seen, the Christians were conscious – because they read about it in the Old Testament – that there was a time of fearful judgment coming upon the world called “the day of the Lord.” The churches, however, needed instruction as to how to discern the presence of the day of the Lord and the way to know that the day of grace was finished.

Concerning this, the apostle Paul wrote to the Thessalonians, saying, “Now we beseech you brethren, by the coming of our Lord Jesus Christ, and our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by letter as from us, as that the day of the Christ is at hand” (2 Thessalonians 2:1-2).

The apostle Paul is, therefore, saying that the Rapture of the Church, concerning which he had carefully instructed the Thessalonians, was the watershed point ending the day of grace and beginning the day of the Lord. In that the Rapture had not taken place, the day of the Lord was not yet present.

Here, the apostle Paul gives us a clear line of demarcation between the Church Age, the day of grace, and the day of the Lord, which is the day of divine judgment. That line of demarcation is the Rapture of the Church. (James T. William, Storming Toward Armageddon, pp. 298-299 emphasis added)

The Rapture is the event that separates the “Day of Grace” (Church Age) from the “Day of the Lord” (Tribulation). Some well-studied Pre-Tribulationists understand this, and do not allow for a gap between the two events. Remember what Jesus Himself said about the timing of the Rapture. He said that on the “day” the Church is raptured the Tribulation begins (Luke 17:29-30).  Sodom and Gomorrah were destroyed on the very 24-hour day that Lot departed Sodom. Jesus said it will be the same when He returns.

Dwight Pentecost was a theologian best known for his book, Things to Come. He was the Distinguished Professor of Bible Exposition, Emeritus, at Dallas Theological Seminary. He was a leading Pre-Tribulationist who did not allow room for a time gap between the Rapture and the Tribulation. In his book, Things to Come, he states that the Tribulation begins immediately after the Rapture:

The only way this day could break unexpectedly upon the world is to have it begin immediately after the rapture of the church. It is thus concluded that the Day of the Lord is that extended period of time beginning with God’s dealing with Israel after the Rapture at the beginning of the Tribulation period and extending through the Second Advent and the millennial age unto the creation of the new heavens and new earth after the millennium. (Things to Come, pp. 230-231 emphasis added)

In 2006, the late Dave Hunt wrote this in a newsletter:

Not only is it logical that Satan will act quickly once the Church is gone, but he must. Only the sudden, terrifying disappearance of perhaps 50-100 million persons from this earth could unite the entire world under Antichrist and cause the world to worship him. Nothing else could do it. Satan won’t let that opportunity pass! So I believe that the Tribulation under Antichrist and the rule of Satan will begin immediately after the Rapture. (The Berean Call, January 6, 2006)

Another beloved and respected man, the late J. Vernon McGee, a popular Bible teacher (Thru the Bible radio programs) taught the Tribulation (Day of the Lord) would begin immediately after the Rapture:

“The one event of the Rapture will end the day of grace and begin the Day of the Lord. It closes one day and opens another.” (J. Vernon McGee, Thru the Bible, Volume Five, p. 400)

On the same page of the same book, J. Vernon McGee also discusses how the world will be expecting to enter a new era of peace, but instead will be “plunged” unexpectedly into the Tribulation, indicating that there will be a false peace just prior to the beginning of the Tribulation.

“While they are saying, ‘Peace and safety!’ then destruction will come upon them suddenly like birth pangs upon a woman with child; and they [unbelievers] shall not escape” (1 Thessalonians 5:3 emphasis added).

Please notice what Paul states next to Christians of the Church Age in 1 Thessalonians 5:4: “But ye, brethren, are not in darkness, that that day [Rapture/Tribulation] should overtake you as a thief.” Believers should be watching and be aware of unfolding events and situations leading up to the Rapture of the Church and the Tribulation (Luke 21:36).

Scripture is clear that the Tribulation begins when the Antichrist signs the covenant with Israel (Daniel (9:24-27). But that does not negate the Scriptures that tell us there is no gap between the Rapture and Tribulation. Some who want to place a time gap between the Rapture and the Tribulation say that Scripture does not say the Tribulation begins with the Rapture, which is of course true. But by saying that does not mean there is a time gap or negate the Scriptures that  show there is no gap.

The Scriptures show us that very quickly after the Rapture, in the “selfsame day” which means within a 24-hour hour period, the Tribulation begins. Therefore the signing of the covenant must take place, then. The Rapture will be the perfect epic event that would set-in-motion the signing of the covenant. To be clear, I am not saying the Rapture triggers the Tribulation. I am saying the Rapture would trigger the signing of the covenant, which then inevitably marks the beginning of the Tribulation.

To try to place a gap between the Rapture and the Tribulation discredits the Lord’s Scriptures which disprove such a hypothesis. The very day the Rapture takes place, the seven-year Tribulation will begin within a 24-hour period. If we diligently study our Bibles we will see that Scripture does not permit a time gap between the Rapture and the Tribulation.

_____________________________________________

Footnote:  “Anyone who loves God’s chosen people will want to read Kit’s book,  Israel’s Guaranteed Future Glory. The most recent May 2017 edition includes a powerful, updated Presidential Inaugural chapter and additional information of historical value. Kit’s wonderful book highlights the State of Israel showing that God’s prophetic promises have not been broken, and that He still has a plan for mankind.

The history of the Jews proves the validity of His Holy Word; and the geopolitical climate unfolding today falls in line with God’s prophetic messages. Kit has been my dedicated editor/writer for the site since 2012. I am very pleased to share some of her additional work with our readers and feature her new book on the site in our Recommended Resource Section.”   –Todd Strandberg

Mankind Did Not Evolve from a Previous Life Form :: By David E. Thompson

“Then the Lord God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being” (Genesis 2:7).

This verse clearly establishes and educates us to the fact that Man did not evolve from some previous life form, because the specific material and process God used is explicitly stated:

Fact #1—God formed man from dust. This indicates that there was no previous life form which evolved into man. This text, plus others, clearly reinforces the reality that man was created from the dust of the earth (Job 34:15; Psalm 90:3; Ecclesiastes 3:20, 12:7).

Chemistry has now confirmed that there is a close connection between the body of man and the soil of the ground. In fact, it is now known that there are at least sixteen elements of soil which are found in the human body: “calcium, carbon, chlorine, fluorine, hydrogen, iodine, iron, magnesium, manganese, nitrogen, oxygen, phosphorous, potassium, silicon, sodium, sulfur. All of these minerals are present in organic forms and compose nearly six percent of the body, the remainder being of water, carbon and gasses” (Systemic Theology Vol. 2,  pp. 145-146).

Fact #2—Man is comprised of something material and something immaterial . A physical body formed from the dust of the ground is not enough to produce life. Many who go to beaches form lifeless castles and sculptures from sand; however, those sculptures, no matter how realistic, lack life. In order for dust to produce life or become a man, God must give the body life. It is specifically and directly stated that God “breathed into his nostrils the breath of life.”

We immediately observe then that this verse makes it clear that man is clearly, in one sense, bipartite; that is he has two basic parts to his composition–that which is material and that which is immaterial. Man has a material body formed from dust and an immaterial life which has come from the breath of God.

It is also important to note that the statement “God breathed into his nostrils the breath of life” is peculiar to man and not to any other creation. The Bible asserts that all life has been created by God (i.e. Colossians 1:16). However, it is stated concerning only man that God “breathed into his nostrils.”

This specifically suggests that Man, according to God’s Word, is distinctly different from any other form of life. This conclusion is further supported by the statement that man was created by God “…in His own image (Genesis 1:27). We initially see from this verse that there is a material and immaterial bipartite make-up to Man.

Fact #3—Man’s bipartite make-up seems to lend itself to three parts (tripartite); one from the material side and two from the immaterial side. The “dust” is a distinct reference to the composition of the body. The “breath of life” is a reference to man having a spirit. The words “became a living being” refer to man having a soul. This one verse does not necessarily prove that man has a body, soul and spirit, but it does lend itself to this conclusion, which when compared with other passages (which we will later examine) suggest this conclusion is accurate.

It is clear from this one verse that EVOLUTION IS NOT TRUE. Man was created directly by God and he did not evolve.

What are the two parts that comprise a human being?

Part #1—There is the material part of a human being. This includes all physical parts of a human, including the flesh, bones, blood and organs.

Part #2—There is the immaterial part of a human being. This includes all non-physical things which comprise a human being, including the thinking process, and the soul and spirit of a human.

There are many passages of Scripture which clearly draw a distinction between the material and the immaterial part of a human: Eccl. 12:7; Matt. 10:28; Luke 8:54-55; 2 Cor. 5:1-8; Phil. 1:22-24; Heb. 12:9. These are just some of the main texts which draw a vast distinction between the material and immaterial. When both parts (material and immaterial) are functioning in harmony, we have life as we know it. There is, however, one thing that can separate the material part of a person from the immaterial part of a person and that one thing is death ! It is obvious that at death the material part of a person is still tangibly here.

It is also obvious at death that some part of the person is no longer present. The material part of the person: organs, bones, blood and flesh are all intact at death, but there is something missing from the body, which is definitely needed for life as we know it. The missing agent, at the moment of death, is the immaterial part of the individual. At the precise moment that the immaterial part of a person is separated from the material part of a person–what exists is the death of a person.

Death, then, is the separation of the immaterial from the material. We will discuss this later, but for now we bring this up to show the two main parts of a person. The material and immaterial part of man has never been debated among theologians. However, the total number of parts that comprise the immaterial part of a human being has been discussed and debated in the world of theology. Primarily, there are two schools of thought on this issue:

Thought #1—Man is a trichotomy – Man is comprised of three parts: body, soul, spirit.

Thought #2—Man is a dichotomy – Man is comprised of two parts: body, soul/spirit. A trichotomist is impressed with the differences between soul and spirit. A dichotomist is impressed with the similarities between the soul and spirit. It may be admitted that there are times when the terms soul and spirit are seemingly used synonymously and interchangeably (i.e. Luke 1:46-47).

However, it will also be admitted that there are times when the terms are used separately (i.e. 1 Thessalonians 5:23; Hebrews 4:12). The distinctions between the two schools of thinking are not major. The fact that man is material and immaterial is really the key point. There are good theologians on both sides of the issue.

Although the full ramifications of the immaterial part of Man will not be known until we get into eternity, we certainly cannot be wrong in holding to a trichotomy position. This certainly is legitimate, based upon terminology found in Scripture and based upon a literal interpretation. In trying to make sense of each of the three parts–the trichotomist typically agrees to the following

1) The body of a person is physically concerned with this world.

2) The soul of a person is mentally concerned with self.

3) The spirit of a person is spiritually concerned with God . Dr. Chafer quotes C.A. Auberlen in saying the body is a world consciousness, the soul is a self consciousness and the spirit is a God consciousness (Systemic Theology, Vol. 2, p. 185). The critical area of focus in biblical salvation is clearly that of the immaterial part of man. The primary issue at stake in salvation is the salvation of the soul. It is the soul and spirit then which becomes the central issue in salvation and not the body.

This point is easily illustrated by a funeral. Any person who has ever looked into a casket at another believer realizes the body was not the primary issue of salvation, for the body is left behind until some future time of resurrection in which a new glorified body will be raised  (1 Corinthians 15:50-52).

Clearly, at salvation, the real issue at stake is the soul and spirit, and not the body. The apostle Paul makes it very clear that it is impossible for an unregenerate person to understand the spiritual things of God 2 Corinthians 2:14). The unregenerate person will be totally concerned with his own self, his own will, and will have a very distorted spiritual concept of God (Rom. 1:21-23; 3:9-18).

In light of this important information, Hebrews 4:12 becomes extremely important. The only thing that can penetrate a soul and spirit, which is extremely distorted, is the Word of God and the power of the Holy Spirit. At salvation, the Holy Spirit works through the Word of God to convict the immaterial part of a person to an awareness of the fact that he is a sinner, he is not righteous, and he is heading for judgment (John 16:8).

The Spirit of God also enables the immaterial part of a person to become aware of the holiness of God and the pending judgment of God as it relates to Jesus Christ for salvation. At the moment of salvation, God illumines the soul and spirit and positionally purifies both at the moment of salvation (Romans 8:2, 10).

This positional purification begins the process of practical purification (1 Peter 1:22; Ephesians 4:24; Colossians 3:10). It is quite evident that when one believes in Jesus Christ, the body does not change, but something has drastically changed with the spirit and soul. One who has the Spirit of God move in his life has a new heartbeat for God. There may be a moment of spiritual lapse, but if the person continues or persists to be the same, we may assume that there really has not been the saving work of God.

How may we understand the subject of death?

At the moment of death, every immaterial part of a person is instantly separated from the material part of a person. Since death is a subject pertinent to man, it naturally falls under the doctrine of Anthropology. There is one key word in understanding the biblical doctrine of man as it pertains to death and that word is separation . In any form of death, something is separated from something else.

Scripturally speaking, there are three types of death:

Type #1—There is spiritual death. Spiritual death means that every person is born spiritually separated from God because of his sin. Many passages of Scripture make it clear that every human being is spiritually dead and is, in fact, physically born in this condition (Eph. 2:1-5; Rom. 3:10-18). It is precisely this reason why physical birth is not enough to make one right with God and why a person must be “born again.” Although a person is physically alive, he is spiritually dead and thus there is the need to be “born again” (John 3:1-8).

Type #2—There is physical death. As we have previously stated, at physical death the immaterial part of a person is separated from the material part of a person  We see very clearly in 2 Corinthians 5:1-8 that at death, the immaterial part of a person is separated from the material part of a person.

Type #3—There is eternal death. In eternal death, the person is separated from God forever in eternal torment. Several passages speak of eternal condemnation: John 3:18, 36; Rev. 20:11-15; 21:8. As pertaining to the different types of death:

  1. For spiritual death, there is a cure: salvation.
  2. For physical death, there is a cure: resurrection.
  3. For eternal death, there is NO cure for damnation.

One obvious question that must be considered when dealing with the subject of death is the question of “Why?”

Why do people die and why do they have to die? Any form of anthropology that is true to facts must deal with this subject for this is clearly one that is connected to every human being.

The answer to this important question is clearly found in Romans 5:12 (compare Genesis 2:17). It is clear from these passages that death is a penalty for sin. Dr. C.I. Scofield writes: “The first sin wrought the moral ruin of the race.” The demonstration is simple:

Death is universal (vv. 12, 13); all die–little children, moral people, and religious people equally with the depraved. For a universal state there must be a universal cause; that cause is a state of universal sin.” The proof and evidence that every person needs to be saved is that every person will physically die. The reality of the need for salvation is established by the reality of death.

_____________________________________

Pastor David E. Thompson is pastor/teacher at Texas Corners Bible Church in Kalamazoo,  Michigan with a nationally syndicated radio show reaching all across the United States. Pastor Thompson may be classified as a true systematic Bible expositor and communicator of God’s Word.  He carefully  expounds books of the Bible in a way that is contextually, exegetically, grammatically, historically, and theologically accurate to the text and relevant to the time. He is also an very skilled in New Testament Greek.