Rapture

The Rapture as a “future event for today’s church” is only mentioned directly in one biblical passage (1Th 4,17). Although there are several other mentions of the Greek term (Greek ἁρπάζω, harpazo), the context of these mentions is different. This one Bible passage in Paul’s first letter to the Thessalonians is not mainly about the Rapture. Rapture is only mentioned incidentally alongside the main topic. The topic in the text is completely different. You can already find an article about this on this website:

So it is strange that “the rapture” has gained such a prominent place in evangelical thinking. Neither Jesus nor the apostles spoke at length about a “rapture”. This doctrine is therefore largely an interpretation based on circumstantial evidence (note: this is the case with most beliefs). It can be explained positively and understood as an expression of forward-looking faith. It can also be explained negatively and recognized as an expression of religious projection, in which fear-driven beliefs sense danger everywhere. The latter is happening right now with ideas about a rapture. In the sense of: “The rapture is positive, but it is also about time that we get away from this evil world – because of God’s wrath, which is coming soon”.

Judgment, tribulation and the wrath of God

The seriousness of faith is sometimes measured by the degree to which God vengefully attacks this supposedly “evil world”. Wrath and judgment are indeed found in the Bible. This should not be played down. On the other hand, these things are emphasized here and there to such an extent that they mutate into popular themes in many beliefs. They receive disproportionate attention and importance.

Where the Rapture has taken place, one hears statements such as “God is a just God”, “God’s wrath is real”, “God will torment (or: destroy) unbelievers forever” and similar things. For many people, these ideas are the pillars of their understanding of God. God is love, but this love will one day have an expiration date for most people. After that, the harshness of the court inevitably applies. The “wrath of God” is then something like the prelude to terrible judgments. Such ideas are part of the standard repertoire of many people’s biblical ideas. Because of the seriousness of the matter, it is worth asking whether there is a basis for such ideas. This is mainly because these ideas of judgment lead to many fears of an unpredictable God. This fear is then no longer fictitious, but unfortunately very real.

As a direct result of such ideas, there are quite a few people who are very afraid of ideas such as a “great tribulation” (Mt 24:9) or “God’s wrath” (Jn 3:36; Rom 1:18; Rom 2:5; Eph 5:6 and others). The texts mentioned are taken out of their respective contexts and a picture is created of a cruel God who is already doing terrible things in this world and for eternity afterwards. But then comes the liberating message: there is a Rapture! Is this the awaited solution and salvation from this coming wrath?

When will we be saved?

Many are worried about whether and when they will be rescued. Doctrinal ideas about a threatening God are unsettling. The judgement is then seen as a real future and it is not uncommon to wonder whether you will feel anything of it yourself. Then questions such as “Will we be saved before, during or after the wrath?” arise. Put another way: “Is the Rapture before, during or after the Wrath or the Great Tribulation?”.

These kinds of questions only thrive in a theological environment where God’s judgment is broadly measured. This is predominantly an evangelical environment, which is itself characterized by dispensationalist views. Although the judgments of God are also broadly interpreted in more or less strictly Calvinist circles, there is less talk of a “rapture”. The Rapture as an event originated from a dispensationalist view. Paul, for example, did not know the Rapture. He did not want to be “taken away”, but desired “to be with Christ” (Phil 1:23). The focus is different. Paul did not long for special effects, but for a union with Christ.

Confusion of thoughts

When I mentioned ideas such as “great tribulation” and “wrath of God” and “rapture” earlier, they lacked any differentiation. This corresponds to most thoughts on these topics. Topics are often linked that are not linked in this way in the text itself. One refers to oneself or today’s community, which has been mentioned in other contexts for other target groups. There are still a few things that could be clarified. As a first step, it should be noted that you cannot randomly link biblical passages just because it “sounds similar to the teaching I was taught”.

When is the Rapture?

Imagine that there is such a thing as the Rapture and that it is based on 1 Thessalonians 4:13-18. When would this Rapture be? A text that is often quoted for this is in the same letter:

“Jesus, who saves us from the wrath to come.”
1Th 1,10

According to this translation, it is clear that he saves us “from” the wrath to come. The Greek word translated here as “from” probably comes from a Greek text that speaks of “apo” (away from). However, the Nestlé-Aland text of the Greek New Testament speaks of “ek” (out). According to some, one would enter “into wrath”, but then be saved “out of wrath”. The first variant suggests that one escapes the wrath, while the second variant indicates that the wrath is experienced, but one is “saved out”. The second variant is therefore a little more intimidating.

Is there another way? Yes. If you read the text carefully, it does not just say “from the wrath”, but “from the wrath of the coming” (Greek ἐκ τῆς ὀργῆς τῆς ἐρχομένης). The text is not simply about wrath, but about the coming of wrath. Even the translation “the wrath to come” puts the emphasis on the wrath that is coming. But if you read it as being about the coming, namely of wrath, then the emphasis is on the coming. This is how the Concordant New Testament is translated:

“Jesus, who rescues us from the coming of wrath.”
1Th 1,10

This allows a different emphasis in the text. Jesus saves us from the coming of wrath. It’s as if you can see the wrath appearing on the horizon, but then salvation is already there. According to this reading, it is about “ek”, but this refers to the coming, not the wrath. So when? Before the wrath, of course. He shelters us when we see the wrath coming, but this wrath is not quite there yet.

Romans 5:9 is often mentioned as a parallel passage. This is a different context, but it says something similar:

“Consequently, how much more will we, now justified in His blood, be saved from wrath through Him!”
Rom 5:9

Here justification is the reason why believers will not experience wrath. Wrath is known to come upon unrighteousness (Romans 1:18). Here, believers will be saved “from wrath”. That is a concept. It is a logical consequence of the fact that believers are justified and can therefore no longer be classified as unrighteous. The consequence is: they will not be exposed to wrath. It is a logical consequence.

What does “before the wrath” mean? This is not a “pre-saving”, because “before” is not set on a timeframe. Where it is translated as “before”, the Greek reads “apo” (away from). We will be “saved away from wrath”. In other words, Paul no longer sees believers in danger of being exposed to God’s wrath.

Of course, this may now raise a number of questions as to whether it is fair that God justifies believers and meets injustice with wrath in others. It sounds as if believers have been given a free pass to bliss. Such questions are understandable, but they go beyond the text and the apostle’s concern at this point. Questions are important, but no biblical passage attempts to explain “everything”. Nor is it possible to refer to “everything” in this article. Paul answers many questions and ideas about “justice” in his letter to the Romans.

How do you escape a threatening god?

This question can now be answered as follows: In Paul’s time, and long before him, justice is an overriding theme. In an unjust world, there is a just God who will one day restore the balance with a just judgment. There will be a time when justice will prevail. What a wonderful future. This righteous God will meet the unrighteous with wrath. In principle, Paul recognizes every human being as unjust (Rom 3:10). No one would therefore be able to escape this wrath of God. Then comes the turning point: The cross, where God’s justice is achieved. God declares everyone righteous who is of the faith of Christ (“the righteousness of God through the faith of Jesus Christ”, Romans 3:22). That is why Paul can also write the following:

“God hath not appointed us to wrath, but to obtain salvation through our Lord Jesus Christ, who died for us, that, whether we wake or slumber, we should live together with him. Therefore speak to one another, and each build up the other, just as you do.”
1Th 5,9