A number of years ago I had a meal with one of the most well known Reformed theologians in America. The purpose of our get-together was to discuss the issue of Bible prophecy. A number of times throughout our conversation he would stop in mid-sentence and make a comment about how absurd the whole concept of the rapture was. He was not questioning the timing of the rapture at this point, but the very idea and concept of a rapture. Of course, my response was that even though he thought it ridiculous, the Bible teaches this strange event. In fact, the rapture of the church will not be the first rapture in history. When one examines the panorama of biblical history it is amazing to find a number of raptures throughout history and prophecy.

This month Harvest House Publishers is releasing the chart book that Tim LaHaye and I have been working on for the last couple of years. It is entitled Charting the End Times. We are both very pleased with this full-color prophecy chart book that not only has a fold-out master chart at the front of the book, but around 55 other prophecy charts that depict the entire spectrum of our prophetic future. Included in Charting the End Times is a chapter called “Various Raptures in History and Prophecy.” This chapter demonstrates that while the rapture of the church is the first time that God will take a large group of people from earth to heaven without experiencing death, it will not have been the first time that God takes individuals to heaven in this way. Look at the following inventory of rapture events throughout biblical history as noted in the following list.

• Enoch—Genesis 5

• Elijah—2 Kings 6

• Isaiah—Isaiah 6

• Philip—Acts 8

• Paul—2 Corinthians 12

• Two Witnesses—Revelation 11

• Male Child (Jesus)—Revelation 12

Enoch

As far as the biblical account records, Enoch became the first individual to be raptured and taken to be with the Lord. Genesis 5:24 records the remarkable event of Enoch’s translation to heaven. “And Enoch walked with God; and he was not, for God took him” (Genesis 5:24). What does it mean that Enoch “was not, for God took Him?” It means that Enoch was translated, without dying, and went directly to be with the Lord. Enoch was raptured, to use the language of 1 Thessalonians 4:17 or he was “taken,” to use the language of John 14:3. That Enoch was raptured or translated to heaven is clear when compared with the dismal refrain “and he died” that accompanies the legacy of the other patriarchs mentioned in Genesis 5.

Enoch’s rapture is confirmed by the divinely inspired New Testament commentary found in Hebrews 11:5 which says, “By faith Enoch wastaken up so that he should not see death; and he was not found because God took him up; for he obtained the witness that before his being taken up he was pleasing to God.” The New Testament word “taken up” in Hebrews is the same one selected by those who translated the Old Testament into Greek. This word conveys the idea of being removed from one place to another. Thus, it is clear that both the Genesis passage and the thrice-repeated reference to Enoch in Hebrews teaches the idea of translation to heaven.

Elijah

Elijah is often seen as the first and thus representative of Israel’s post-law prophets. He will make some kind of visitation during the tribulation (Malachi 4:5) and was joined with Moses as the two from the past who appeared at Christ’s transfiguration (Matthew 17:3). Like Enoch, Elijah was translated to heaven without dying. 2 Kings 2 records this interesting event with an emphasis upon the mode of Elijah’s transportation to heaven. 2 Kings 2:1 says he was taken “by a whirlwind to heaven.” In 2:11 the whirlwind is further described as “a chariot of fire and horses of fire.” No doubt this was an appearance of the Shechinah glory of God since Hebrews 1:7 says, “and of the angels He says, ‘Who makes His angels winds, and His ministers a flame of fire.’” God objectively marked Elijah as a genuine prophet by identifying him with the glory of God and his rapture to heaven.

We can see a pattern developing. Enoch was raptured before judgment while Noah remained and was preserved through the judgment. Elijah was raptured while Elisha remained behind. How does this relate to the rapture of the church?

Isaiah

Isaiah was called into the throne room of God (Isaiah 6). Since this was a physical transportation of Isaiah from earth to heaven and back to earth again, it most likely took place via a rapture. Why do I think so?

Old Testament prophets had a varied job description. One of their primary responsibilities was to expound upon and interpret how the nation was doing in reference to the Mosaic Covenant. Israel’s prophets were not social reformers, as some liberals have suggested. Instead, they provided a Divine viewpoint of Israel’s history from the reference point of the sanctions provided in Deuteronomy 28 and Leviticus 26. If the nation kept covenant and obeyed the Lord, then the kinds of blessings promised in Deuteronomy 28:1–14 would “shall come upon you and overtake you” (Deuteronomy 28:2). When Israel’s disobedience would mount, God would call and commission a prophet to remind and warn the nation of their responsibility to obey the terms of their covenant. God, through the prophets, would warn them that if they persisted in rebellion then He would execute the harshest curse provided for in the sanctions—expulsion from the land of Israel (Leviticus 26:27–39; Deuteronomy 28:49–68). When the nation began to reach the point of continued disobedience, God’s prophet would bring a lawsuit against the nation for violation of their contract with God.

It appears in the Old Testament Prophets that God is following the pattern of a certain protocol common in the Ancient World in His dealings with Israel. Understanding this background provides a framework for seeing tremendous significance in events like Isaiah’s call into the throne room of God (Isaiah 6) and Elijah’s “rapture” to heaven via the fiery chariot (2 Kings 2). This supports the notion that Isaiah was raptured to heaven as part of his throne room experience.

Jesus Christ

Revelation 12:5 speaks in the form of a symbol that represents important aspects of the career of Christ. Within this picture, Christ is called the “male child” who it is said “was caught up to God and to His throne (Rev. 12:5). This picture looks back to the ascension of Christ that is described in Acts 1:8-11, where Christ ascends to heaven in a cloud. Thus, because Revelation 12:5 uses the word for rapture, this means that Christ’s Acts 1:11 ascension is view as a rapture, a trip from planet earth to heaven.

Philip

Philip, who was “snatched away” by the Spirit of the Lord after evangelizing the Ethiopian eunuch and “found himself at Azotus” (Acts 8:39–40), which is located in what we call today the Gaza Strip. Philip was not taken to heaven, but was physically transported from the Judean wilderness to the modern-day Gaza Strip area. This is the only example of a rapture in the Bible where the subject is not transported to heaven. Here he is taken from point A to point B upon earth.

Paul

Twice Paul mentions that he was “caught up [raptured] to the third heaven” and received “visions and revelations of the Lord” (2 Corinthians 12:1–4). Paul’s heavenly trip reminds us of Isaiah’s throne room commission (Isaiah 6:1–13). Perhaps a rapture was involved in this incident. Paul, via rapture, received a commission, message, and revelation that became the foundation for the unique purpose for the church during this age, “which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit” (Ephesians 3:5). Apparently, Paul’s heavenly visit was such a heady experience, the Lord gave him “a thorn in the flesh, a messenger of Satan to buffet me—to keep me from exalting myself! (2 Corinthians 12:7).

Rapture of The Church

This is the most well known rapture in the Bible to the average Christian. 1 Thessalonians 4:17 says, “we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air.” Of all the raptures in the Bible, this is the first time that our Lord will take a large group to heaven in a single instance, without first facing death. This is such a clear teaching in the Bible that even those Christians who do not emphasize the rapture as a distinct event, merge it into to the second coming in some way. Yet, this is the event that will take place before the seven-year tribulation.

Two Witnesses

Reminiscent of Elijah, the two witnesses during the tribulation are summoned “into heaven in the cloud” (Revelation 11:12). Certainly these special Divinely commissioned and protected messengers fulfill the role as ambassadors for our Lord to the Jewish nation during the tribulation. Along the same line, the “male child” is said to be “caught up [raptured] to God and His throne” in Revelation 12:5.

The Bible provides us with seven citations of the rapture of individuals throughout history. This provides a strong support that a group—the church—will be raptured in the future as 1 Thessalonians 4 teaches. Some opponents of the rapture seek to suggest that the worldwide disappearance of millions would be too odd to consider as a realistic possibility. Such is not the case if the Bible is the criterion for establishing possibilities. In fact, the Bible reveals a significant number of raptures or trips directly to heaven that provides assurance that God can and will take millions at one moment in time. Are you ready for the rapture?

Types

1 Corinthians 10:11, speaking of some Old Testament events says, “Now these things happened to them as an example, and they were written for our instruction, . . .” The word “example” is from the Greek wordtupos, which means “form, figure, or pattern.” The English word “type” is developed from the Greek word and provides the basis for why Bible students coined the term “typology.” Typology refers to Old Testament patterns that illustrate doctrine—usually New Testament doctrine. It is wrong to teach a doctrine from a type. Types serve only to illustrate a doctrine that is taught clearly, or directly from the biblical text.

Old Testament raptures, while not teaching the New Testament truth of the rapture of the church, do provide us with Old Testament types, patterns, or illustrations of the rapture. Thus, Enoch and Elijah stand as types of the rapture of the church. I believe that the purpose for both Old Testament and New Testament raptures come into clearer focus when seen within the framework of the covenantal protocol of recalling one’s ambassador from a distant land.

Ambassadors for Christ

Paul describes New Testament believers as “ambassadors for Christ” (2 Corinthians 5:20). As I have noted earlier, an ambassador is one who represents a dignitary, often in a foreign land. Corresponding with Isaiah’s commission in the Old Testament, the church has been given its Great Commission through Christ’s apostles (Matthew 28:16–20; Mark 16:14–18; Luke 24:44–49; Acts 1:6–10). This commission includes the command to preach the gospel throughout the world until the end of the current age. Instead of just a local responsibility, as with Israel in the Old Testament, the New Testament church has a global responsibility as Christ’s ambassadors to entreat and beg humanity to “be reconciled to God” (2 Corinthians 5:20). Paul ask the Ephesians church to pray for him “that utterance may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel, for which I am an ambassador in chains; that in proclaiming it I may speak boldly, as I ought to speak” (Ephesians 6:19–20). The primary issue during the current church age between God and all mankind is the issue of belief in the gospel of Jesus Christ. When, in God’s estimation, the world reaches the point of global rejection of Christ, then, as with Israel before her global deportation, God will recall His ambassador—the church—before the judgment of the tribulation. Since the church is described as heavenly citizens (Philippians 3:20), it makes sense that she is raptured before God’s war commences against “those who dwell upon the earth” (Revelation 3:10; 6:10; 8:13; 11:10; 12:12; 13:8, 14; 14:6). This is one of many purposes for the New Testament doctrine of the pretribulational rapture of the church.

Conclusion

Even though my Reformed friend thought the concept of a rapture was odd. I don’t think that the concept of a rapture is such a strange event for those who have an understanding of biblical events. Regardless of what others may think, I am going to let the Bible inform me of what is possible and what the future holds. That’s why I am constantly looking for our Lord’s any-moment return. Maranatha!

The fourth biblical foundation upon which the pre-trib rapture is built is the fact that God has two peoples-Israel and the church. What do we mean by this distinction and how does it impact pretribulationism?

The Distinction Between Israel and the Church
“The New Testament consistently differentiates between Israel and the church,” claims Arnold Fruchtenbaum.1 Fruchtenbaum supports this conclusion through a powerful twofold argument in which he first demonstrates the biblical view of Israel and secondly, by showing that the church is viewed in the New Testament as a separate entity.Belief that God’s single plan for history includes the two peoples of Israel and the church does not imply that there are thus different ways of salvation. When it comes to the issue of salvation there is only one way, since all peoples down through history descend from a single source-Adam. Christ’s saving work is the only way of salvation for anyone, whether they are a member of Israel or the church.

Israel

Fruchtenbaum notes that “the term Israel is viewed theologically as referring to all descendants of Abraham, Isaac, and Jacob, also known as Jews, the Jewish people, Israelites, Hebrews, etc.” (113). He notes that national election distinguishes Israel from those peoples who were not chosen that we know as Gentiles (113-14). Fruchtenbaum outlines four reasons for Israel’s election: 1) they were “chosen on the basis of God’s love . . . to be ‘a kingdom of priests and a holy nation’ (Ex. 19:6) . . . to represent the Gentile nations before God.” 2) “God chose Israel to be the recipient of His revelation and to record it (Deut. 4:5-8; 6:6-9; Rom. 3:1-2).” 3) Israel “was to propagate the doctrine of the One God (Deut. 6:4).” 4) Israel “was to produce the Messiah (Rom. 9:5; Heb. 2:16-17; 7:13-14) (115).”

No biblically oriented christian would deny these purposes relating to Israel. The differences begins to emerge when we consider Israel in relation to the church. “Some theologians insist,” notes Fruchtenbaum “that at some point the church receives the promises given to Israel and thus become the ‘New Israel’ (known as replacement theology). Some believe the terms church and Israelare used virtually ‘interchangeably,’ most citing Galatians 6:16 and some Romans 9:6.” (116).

However, those commonly known as dispensationalists interpret the Bible literally and thus do not confuse the terms Israel and the church, since there is no basis in the text of any biblical passage for supporting such an approach.

Having noted important aspects of the biblical use of Israel, I will now examine the nature of the church.

The Church

Six reasons are given by Fruchtenbaum from the Bible supporting the notion that the church is a distinct work in God’s household from His people Israel.

1) “The first evidence is the fact that the church was born at Pentecost, whereas Israel had existed for many centuries” (116). This is supported by “the use of the future tense in Matthew 16:18 shows that it did not exist in gospel history” (116). Since the church born at Pentecost is called the “Body of Christ” (Col. 1:18), and entrance into the body is through “Spirit baptism” (1 Cor. 12:13), in which Jew and Gentile are united through the church. It is evident that the church began on the Day of Pentecost since Acts 1:5 views Spirit baptism as future, while Acts 10 links it to the past, specifically to Pentecost.

2) “The second evidence is that certain events in the ministry of the Messiah were essential to the establishment of the church-the church does not come into being until certain events have taken place” (117). These events include the resurrection and ascension of Jesus to become head of the church (Eph. 1:20-23). “The church, with believers as the body and Christ as the head, did not exist until after Christ ascended to become its head. And it could not become a functioning entity until after the Holy Spirit provided the necessary spiritual gifts (Eph. 4:7-11)” (117).

3) “The third evidence is the mystery character of the church (117).” A mystery in the Bible is a hidden truth not revealed until the New Testament (Eph. 3:3-5, 9; Col. 1:26-27). Fruchtenbaum lists “four defining characteristics of the church [that] are described as a mystery. (1) The body concept of Jewish and Gentile believers united into one body is designated as a mystery in Ephesians 3:1-12. (2) The doctrine of Christ indwelling every believer, the Christ-in-you concept, is called a mystery in Colossians 1:24-27 (cf. Col. 2:10-19; 3:4). (3) The church as the Bride of Christ is called a mystery in Ephesians 5:22-32. (4) The Rapture is called a mystery in 1 Corinthians 15:50-58. These four mysteries describe qualities that distinguish the church from Israel” (117-18).

4) “The fourth evidence that the church is distinct from Israel is the unique relationship between Jews and the Gentiles, called one new man in Ephesians 2:15” (118). During the current church age God is saving a remnant from the two previous entities (Israel and Gentiles) and combining them into a third new object-the church. This unity of Jews and Gentiles into one new man covers only the church age, from Pentecost until the rapture, after which time God will restore Israel and complete her destiny (Acts 15:14-18). 1 Corinthians 10:32 reflects just such a division when it says, “Give no offense either to Jews or to Greeks or to the church of God.”

5) “The fifth evidence for the distinction between Israel and the church is found in Galatians 6:16” (118). “It appears logical to view ‘the Israel of God’ (Gal. 6:16) as believing Jews in contrast to unbelieving Jews called ‘Israel after the flesh’ (1 Cor. 10:18)” (124).2 This passage does not support the false claim of replacement theologians who claim that Israel is supplanted by the Church. Instead, the Bible teaches that a remnant of Israel is combined with elect Gentiles during this age to make up a whole new entity the New Testament calls the church (Eph. 2).

Replacement theology tries to teach that because Gentiles believers are described as the “seed of Abraham” (Gal. 3:29) that this is equivalent to saying that they are Israel. This is clearly not the case. Paul’s description of Gentile believers in Galatians 3:29 simply means that they participate in the spiritual (i.e., salvation) blessings that come through Israel (Rom. 15:27; 1 Cor. 9:11, 14). “Those who are the spiritual seed are partakers of Jewish spiritual blessings but are never said to become partakers of the physical, material, or national promises” (126). Therefore, Israel’s national promises are left in tact awaiting a yet future fulfillment.

6) “In the book of Acts, both Israel and the church exist simultaneously. The term Israel is used twenty time and ekklesia (church) nineteen times, yet the two groups are always kept distinct” (118).3 Thus, the replacement theologian has no actual biblical basis upon which he bases his theological claim that Israel and the church have become one.

The Significance of the Distinction

If Israel and the church are not distinguished then there is no basis for seeing a future for Israel or for the church, as a new and unique people of God. If Israel and the church are merged into a single program, then the Old Testament promises for Israel will never be fulfilled and are usually seen by replacement theologians as spiritually fulfilled by the church. The merging of Israel’s destiny into the church not only makes into one what the Scriptures understand as two, it removes a need for future restoration of God’s original elect people in order to fulfill literally His promise that they will one day be the head and not the tail (Deut. 28:13).

The more that the believer sees a distinct plan for Israel and a distinct plan for the church, the more they realize that when the New Testament speaks to the church it is describing a separate destiny and hope for her. The church becomes more distinct in the plan of God. Israel’s future includes the seven-year tribulation and then shortly before Christ’s return to Jerusalem she will be converted to Jesus as her Messiah as the veil is removed and then she looks upon the one Who was pierced and is converted. On the other hand, the distinct hope (the rapture before the 70th week of Daniel) for the church is Christ’s any-moment return.

Thus, a distinction between Israel and the church, as taught in the Bible, provides a basis of support for the pre-trib rapture. Those who merge the two programs cannot logically support the biblical arguments for the pre-trib position.

ENDNOTES
1 Fruchtenbaum, “Israel and the Church” in Wesley Willis, John Master, and Charles Ryrie, ed., Issues in Dispensationalism (Chicago: Moody Press, 1994), 129. This article by Fruchtenbaum is a highly regarded defense of the Bible’s distinction between Israel and the church and should be read by all interacting with this subject. The remaining citations of Fruchtenbaum’s article will appear in brackets after a quotation in the rest of this essay.2 For an extensive and convincing treatment of Galatians 6:16 see Fruchtenbaum’s article, 120-26.

3 Fruchtenbaum lists all 73 times Israel is used in the New Testament and demonstrates that Israel always is used to refer to ethnic Jews and never is used of the church (118-20). For an exhaustive and definitive study of the word forchurch and how it is never merged with Israel in the New Testament, see Earl Radmacher, What the Church is All About (Chicago: Moody Press, 1972), 366-84, 389-93.