The pre-tribulation coming of Christ is a necessary conclusion of a theology which maintains a strict separation between Israel and the church. Since our Lord identifies the tribulation with Daniel’s 70th week by citing “the abomination of desolation” from Daniel 9:27 and 11:31 within the context of the tribulation (Matthew 24:15-21), we are forced to conclude that “[Daniel’s] people,” the nation of Israel (Daniel 9:24 and 12:1), not the body of Christ, is the exclusive subject of Daniel’s prophecy. As we have shown, the purpose of this period is to purge Israel for her kingdom reign (Daniel 9:24; Zechariah 13:9). We must reiterate. The tribulation is specifically designated “a time of tribulation for Jacob” in Jeremiah 30:7.
Paul wrote the comforting passage, 1 Thessalonians 4:13-18, to the body of Christ.
But I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope. 14 For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus. 15 For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who are asleep. 16 For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. 17 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. 18 Therefore comfort one another with these words.
This whole thought was new to the Thessalonians. He had told them about many other things but not about the rapture. Notice, he wrote, “I do not want you to be ignorant, brethren. ”
[17] Since this was new, we know it was not revealed in the Old Testament or in Christ’s Olivet discourse.
[18] Further, they seemed more concerned about the condition of their dead loved ones than a theology of eschatology. He wrote this to comfort them so they would have hope in the resurrection of their loved ones, “lest you sorrow as others who have no hope.” But Paul not only comforted them, he went further. He showed them an event where they would be united with their loved ones in the air. Notice, Christ’s resurrection is based on our justification,
[19] and our hope is based on the resurrection of Jesus Christ, “for if we believe that Jesus died and rose again.” Then he described the rapture. Please read it again.
14b -17 God will bring with Him those who sleep in Jesus. For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who are asleep. For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and 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.....
Paul had comforted the Thessalonian believers with the hope of the rapture in his first letter. Because of the intensity of persecution, though, confusion had set in. These suffering believers were afraid that the awful day of the Lord had come upon them. When Paul learned that his teaching (5:4) had been misinterpreted, he wrote a second letter for clarification. In order to assure them they were not experiencing the day of the Lord, he extended a guarantee to them: that day cannot come “unless the departure comes first, and the man of sin is revealed” (2:3). The interpretation of Paul’s promise depends on the meaning of the word
ajpostasiva. This noun is compounded from
ajpov, “away from,” and
stavsi", “position, stance”, from
i{sthmi,
“stand.” Literally, the act of positioning oneself away is a departure or separation.
That’s how we have rendered it. In secular Greek, this noun was used to refer to separatist political groups. From this sense, LXX employed it to denote “rebellion,” especially against God. Since James was familiar with the Greek Old Testament (he cites it in Acts 15:16-18 and Jam 2:23 and 4:6), it is probable that LXX usage underlies his phrase ajpostasiva from Moses” in Acts 21:21. However, his very phrase would be redundant if the concept of religious apostasy were inherent within the noun, for then he would not have defined the ajpostasiva as “from Moses.” From what other than Moses’ law could the Jew apostasize? While ajpostasiva was used in patristic sources in the technical sense of “apostasy,” the addition by James of the qualifying modifier suggests that in the New Testament, ajpostasiva does not carry that sense by itself.
Further, since the Thessalonians were recent converts from paganism, the relevance of LXX usage in Paul’s epistle to them is questionable. These believers would be more familiar with the noun’s Greek heritage. Liddell & Scott (1881:203) classify
ajpostasiva as a “worse [later] form of
ajpostavsi",” and give as one definition “distance.” Moulton and Milligan (1930:68) consider
ajpostasiva “equivalent to
ajpostavsi",” a noun commonly used in the sense of “departure.” Further, while the cognate verb
ajfivsthmi sometimes describes a departure from godliness, it is often just the opposite:
In Acts 19:9, Paul departs from the unbelieving Jews.
In 1 Timothy 6:5, Paul instructs Timothy to depart from those who pervert the truth.
In 2 Timothy 2:19, those who name Christ’s name are to depart from iniquity.
Our understanding of
ajpostasiva is supported by the syntax. The noun in this case has the definite article: “
the departure.” The article cannot be generic; it must be anaphoric.
[30] To what specific departure did Paul refer in Thessalonians? Had he discussed previously with them a specific time of apostasy? We see nothing of the sort in 1 Thessalonians. In contrast, the departure of the church is pre-eminent in the first epistle. Paul refers to this event and to our subsequent joy in Christ’s presence in 1:10, 2:19, 3:12 and 5:9,10, discussing it at length in 4:13-18. Within the immediate context of our noun, he writes of our gathering together with Christ (2 Th 2:1). We infer that Paul is referring back to a subject in which he has assiduously instructed his readers: “the coming of our Lord Jesus Christ and our gathering together to Him.”
Our interpretation of
ajpostasiva as “departure” better serves Paul’s purpose in writing this chapter. Those who interpret
ajpostasiva as “apostasy” assume that Paul refers to this “apostasy” as a sign to warn the Thessalonians of Christ’s return. However, Paul’s purpose is not to warn them of His impending return, but to reassure them in their persecution that they need not worry about enduring the wrath of God. It is not they who will be left behind. The unbelievers who refused the truth will be left behind (2:11-12).
