CHAPTER FIVE
In the letter to Titus, Paul used a phrase which has become prominent in the vocabulary of End- Time prophecy. That phrase is "blessed hope." To those words, pre-tribulationists have attached an interpretation which supports their particular view of prophecy. They believe "blessed hope" refers to none other than the pre-Tribulation rapture. Let's look closely at the text, to see if such an interpretation is warranted.
"For the grace of God, which brings salvation, has appeared to all men. It teaches us to say 'No' to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope葉he glorious appearing of our great God and Savior, Jesus Christ." (Titus 2:11-13). (NIV).
The first thing we want to know is, what is so special about the Lord's appearing that it should be called our "blessed hope"? In the Bible, hope is not some nebulous expectation or desire. Rather, it is specific, and it always has to do with salvation. "...having put on the breastplate of faith and love, and as a helmet, the hope of salvation." (I Thess. 5:8). Simply stated, Biblical hope is the expectation that all God's promises concerning our salvation will be fulfilled. "Let us hold fast the confession of our hope without wavering, for He who promised is faithful." (Hebrews 10:23).
There are many facets of salvation to which Scripture attaches hope: the hope of eternal life, hope in Christ, the hope of glory, and the hope of the gospel are examples. What we must realize is that all of these facets hav something in common葉hey are fulfilled at the time of the Glorious Appearing of our Lord, Jesus Christ. When He appears in glory, these and all other salvation hopes will be realized. For instance, then and only then will we be delivered from the flesh, Satan, and the world. Also, at that time death will lose its sting, for "the perishable must put on the imperishable" (I Cor. 15-53). And finally, in that day we will be changed. "We know that when He appears, we shall be like Him, because we shall see Him just as He is" (I John 3:2). For all these reasons, His promised Glorious Appearing is called the "blessed hope." It is blessed because it is the event which leads to the fulfillment of all our salvation hopes.
Does "blessed hope" refer to the rapture?
As mentioned, pre-Tribulationists have a different take on the blessed hope, believing it refers to the rapture. Additionally, they determine that it has to take place before the Tribulation. Otherwise, the "blessed hope" would become a "blasted hope." 1
The famous hymn writer, Isaac Watts, wrote a wonderful book on logic. In it, he offered the following rule: "In conversation or reading be diligent to find out the true sense, or distinct idea which the speaker or writer affixes to his words; and especially to those words which are the chief subjects of his discourse." He continued by urging, "As far as possible take heed lest you put more or fewer ideas into one word than the person did when he wrote or spoke." 2 Clearly, there is nothing in the wording of this or any other text which indicates Paul had the rapture in mind when he penned the phrase. In fact, the text seems to contradict this interpretation. The passage explicitly ties the "blessed hope" to the glory associated with the Lord's appearing. That suggests His appearing will be a matter of public display, and not a private event. This understanding is supported by other accounts of His appearing. "...and they will see the Son of Man coming on the clouds of the sky with power and great glory" (Matthew 24:30). Now, contrast this with the pre-Trib rapture belief in which the Lord will "come secretly for the church." 3 Plainly, this would be the antitheses of a public display. For these reasons, it is difficult to find any merit in the pre-Trib notion that the "blessed hope" is the rapture. That being said, we now move to the next major argument for Pre-Tribulationionism.
"It is the only view which makes the 'blessed hope' truly a blessed hope." 4
This argument appears straightforward, but it is not. Rather, it is an example of a complex question, the logical fallacy of arguing a different issue. To explain, consider the question, "Have you stopped beating your wife?" This question is designed to force you to admit to the underlying proposition that you beat your wife. In the case of Reason # 5, the apparent issue is whether the rapture occurs before or after the Tribulation. But in reality, we are being asked to give tacit approval to not one, but two, underlying propositions: (1) that there are two future Comings, and (2) that the "blessed hope" is the rapture.
And what is the status of those two propositions? As shown in Chapter Two, pre-Tribulationists can offer no valid Biblical arguments for two future Comings. The same can be said for the attempt to tie the rapture to the "blessed hope." Nevertheless, a number of pre-Trib arguments are advanced (including Reason # 5) which are based on these propositions. The result, of course, is a corresponding number of logical fallacies. Because these arguments are based on premises which cannot be proven, they merely beg the question ( pitito principii).
Arguments for why the rapture must occur before the Tribulation
We now examine three remaining "blessed hope" arguments which attempt to establish the rapture as a pre-Trib event. Bear in mind, these arguments already have two strikes against them (in this case, fallacies): one for assuming two future Comings, and a second for assuming the "blessed hope" is the rapture. Logically speaking, that means it is impossible to arrive at a conclusion that is sound. Nevertheless, in order to give a full and fair hearing to the pre-Trib view, we will proceed as if those assumptions were true.
1. The "hope and comfort" argument.
According to Tim LaHaye, "the hope and comfort aspect of the Rapture demands that we escape the Tribulation, being raptured out of this world before God's wrath begins" 5 (italics added.)
Response: The first thing we notice is a marked difference between the way pre-Tribulationists use "hope and comfort," and the way these terms are used in the Bible. For instance, pre- Tribulationism finds its hope solely in the prospect that the church will escape Tribulation. In the words of LaHaye, "All other views are a blasted hope." 6 The Bible, on the other hand, reveals loftier, eternal objectives for which we should hope葉hings like being forever united with the Lord or becoming immortal (see I Thessalonians 4:17, & I Corinthians 15:53).
More befuddling, however, is the reasoning behind the so-called "comfort" aspect. Here is how it is developed. It seems the church at Thessalonica was grieving because they thought the believers who had already died would miss out on the coming reign of Christ. Paul reassured them by means of a new doctrine. We call it the rapture. As part of that doctrine, he revealed that the dead will be raised, and then they, along with those who are still alive, will be gathered together by the Lord. From that time on, all of them are to remain with Him (logically this would include the period of His 1,000 year reign). The passage closes with the charge, "Therefore comfort one another with these words" (I Thessalonians 4:17).
From this benign admonition to comfort one another comes one of the more stunning non sequiturs (meaning, it does not follow) you will ever encounter; i.e., based on Paul's command to comfort one another, pre-Tribulationists conclude the church will escape the Tribulation! How is this accomplished? First, observing that the rapture was given as a means of comforting the church, pre-Tribbers declare the rapture to be a doctrine of comfort. On the basis of that declaration, a startling new dimension is added. No longer is the rapture confined to the issue of the dead in Christ. Now, thanks to this newly acquired status as a doctrine of comfort, it is now used to demand something which was not stipulated in the text溶amely, that the church be removed before the Tribulation. As confirmation that pre-Tribulationists actually use this kind of reasoning, we offer this quote: "Rapture teaching was given to comfort those who mourn! The threat of going through the Tribulation is hardly a doctrine of comfort to the saints." 7
Even though the "hope and comfort aspects" of the rapture are discredited, it is instructive to see they are used in pre-Trib arguments. By now, it should come as no surprise that the game plan involves another logical fallacy. This time it is the fallacy of division. That is where you assume because a thing is true in one respect, it must be true in all respects. In this case, because hope and comfort are aspects of the rapture, it is assumed there can be nothing about the event which is not characterized by hope and comfort. And since it would be neither hopeful nor comforting to go through the Tribulation, these characteristics demand a rapture before the Tribulation. To illustrate the absurdity of this reasoning, consider the following argument:
2. The "we can't survive" argument.
Walvoord writes, "It is difficult to make realistic a command to 'wait for the glorious appearing' of Christ if, as a matter of fact, the event is separated from us by great trials and persecutions that in all probability would cause our physical destruction." 8
To say pre-Tribulationists are consumed with fear about the Tribulation is an understatement. LaHaye writes, "Plainly, if the church were to go through the Tribulation, she would not survive it." 9 What is the basis for this assertion? Apparently, it is a twofold program of persecution instigated by the false prophet. As indicated in Revelation 13, this prophet constructs an image of the beast (Antichrist), and the image is somehow given the ability to speak. He then decrees that anyone refusing to worship the beast or his image shall be killed. Next, the false prophet orders that everyone be given a mark on the right hand or the forehead. The mark is either the name Antichrist or his number (666). Anyone refusing the mark will not be able to buy or sell.
The first problem is that the Titus 2:13 text has been distorted. As you can plainly see, it does not command us to wait. Rather, it instructs us on how we should live while we wait. The second problem is that the whole argument is built on a false premise葉hat believers cannot survive the false prophet's persecutions (or the prophesied natural disasters). But according to Scripture, just before the bowls of wrath are poured out, a great host of "elect" from all parts of the globe are gathered together as part of the final harvest (see Revelation 14:14-16). Obviously, these people are very much alive at that time.
Frankly, it should come as no surprise that believers will survive this trial, for a similar occurrence is recorded in the Book of Daniel. There, the king of Babylon also built an image and pronounced a death penalty for those who refused to worship it. "Whosoever does not fall down and worship shall be cast into the midst of a furnace of blazing fire" (Daniel 3:11). When the three Israelites (Shadrach, Meshach, and Abednego) refused, the king asked them, "What god is there who can deliver you out of my hands?" Their reply was, "If it be so, our God whom we serve is able to deliver us from the furnace of blazing fire; and He will deliver us out of your hand, O king. But even if He does not, let it be known to you, O king, that we are not going to serve your gods or worship the golden image that you have set up" (Daniel 3:17-18). As you know, God delivered all three from the midst of the fire.
3. The "we are not supposed to suffer" argument.
This final argument is strictly an emotional appeal. Tim LaHay writes, "It is impossible to understand how a loving bridegroom, as the Lord presents Himself, would permit His church (which Ephesians 5 designates as His bride) to suffer such a terrifying time just prior to their wedding, marriage supper, and one-thousand-year honeymoon." 10
If ever an argument was designed to "tickle the ears" of its hearers, this is it. The truth is, the "bride" of Christ has routinely gone through terrifying times. From the Book of Hebrews we read, "...and others were tortured, not accepting their release, in order that they might obtain a better resurrection; and others experienced mockings and scourgings, yes, also chains and imprisonment. They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in goatskins, being destitute, afflicted, ill-treated (men of whom the world was not worthy), wandering in deserts and mountains and caves and holes in the ground." (Hebrews 11:35-38). And how did Peter comfort the believers of that day? It was through what could be called another rendition of Paul's "blessed hope": "Beloved, do not be surprised at the fiery ordeal among you, as though some strange thing were happening to you; but to the degree that you share the sufferings of Christ, keep on rejoicing; so that at the revelation of His glory, you may rejoice with exaltation." (I Peter 4:12-13).
But, you say, that was long ago. What about now? Unfortunately, regarding persecution, not much has changed. In May of 1997, two Filipino Christians were beheaded for witnessing in Saudi Arabia. In that country, a Muslim converting to Christianity "would suffer an excruciating death, his whole family would suffer reprisals, and the stigma would last for generations." 11 Persecution is also particularly intense in Sudan and China. Don Hodel, president of the Christian Coalition, recently wrote, "The latest form of torture imposed on those arrested for practicing their belief in God mocks the very position of worship... Chinese officials force Christians to kneel as if in prayer. Then they stomp on the backs of the heels until the ankles are broken. Other reported acts of religious persecution and torture include beatings, bindings or hangings of detainees by their limbs, torments with cattle prods, electric drills and other implements, and crushing of finger tips with pliers." 12
Those who take Scripture seriously should not be surprised at this. The Lord, Himself, indicated persecution would be our plight in this life: "Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations on account of My name." (Matthew 24:9). Paul likewise wrote, "Through many tribulations we must enter the kingdom of God." (Acts 14:22). Despite these pronouncements, pre-Tribulationists contend the "bride of Christ" should not be expected to suffer at the close of the age.
As a final comment on this argument, we present the observations of one Robert Cameron. He was an early leader of the pre-Trib movement who later rejected the belief. In his writings he addressed the pre-Tribulationists' preoccupation with avoiding Tribulation. "Everywhere in the New Testament it is taught that to suffer for Christ is one of the highest honors Christians can have bestowed on them. A desire to shirk suffering for Christ is a sign of degeneracy. At the close of this dispensation, it will be an honor to suffer shame for our adorable Lord." 13
Even if the existence of a pre-Trib rapture could be established, it would neither add nor detract from the "blessed hope" of Scripture. Pre-Tribbers would have us believe it is blessed only if it delivers the church from the prophesied Tribulation. This is a most unfortunate teaching. The hope described by Paul has nothing to do with deliverance of the church. Rather, it has everything to do with the climactic event of history葉he glorious appearing of our great God and Savior, Christ Jesus! For that reason, whether we go through seven years of Tribulation, or seventy times seven, the promise of "the revelation of His glory" (See I Peter 4:13) will remain our "blessed hope."
Notes on Chapter 5
Last Updated November 6, 1997 by Larry Simmons