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Chapter 15 of Reclaiming The Rapture : Christ’s Last Enemy and the Rapture (Chris Steinle)

Why the Lord Tarries 

Most Christians have used the phrase, “if the Lord tarries.” The Bible tells us one of the reasons for Jesus’ delay is that God is longsuffering toward us, not willing that any should 

perish but that all should come to repentance. But there is another reason why Jesus is waiting. The writer of Hebrews explains; But this Man [Jesus], after He had offered one sacrifice for sins forever, sat down at the right hand of God, from that time waiting till His enemies are made His footstool. Heb. 10:12, 13. 

The fact that Christ’s position at the right hand of the Father has a finite duration, and a condition upon which His retention in heaven depends, establishes an eschatological milestone – a technical marker establishing its own witness to the onset and order of end time events. We have already shown the relationship between the resurrection/rapture and the physical realization of God’s authority on earth. The chart from a previous chapter is presented again below to 

show the subjection involved in the transformation process. 

Recall from our study of first century expectations that the Messianic epoch should begin with the last tribulation and perplexity. As any mature Christian can attest, affliction is effective to bring about humility and a heartfelt submission to God’s will. Even so, the earth will be humbled in that Day. 

They shall go into the holes of the rocks, And into the caves of the earth, 

From the terror of the Lord And the glory of His majesty, 

When He arises to shake the earth mightily. Isaiah 2:19 

Based on the correlations in the table above we could logically assert: 

• If Christ must remain in heaven until all enemies are subdued, and, 
• If the forces of heaven must be unleashed to bring mankind into subjection, 
• Then Jesus cannot return until after the time of great tribulation, because He must sit at the Father’s right hand till His enemies are subdued. 

First Corinthians 15:24-26 provides another witness to the timing of the rapture. Paul stated in First Corinthians Four; 

Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. For He must reign till He has put all enemies under His feet. The last enemy that will be abolished is death. 

The last enemy that will be abolished (katargeitai) is death. 

1 Cor. 15:26 Subduing death must be distinguished from the destruction (ἀπόλλυται, apollytai) of death. The Greek texts do not say the last enemy that will be “destroyed” is death. 

Katargeitai and apollutai do not have the same meaning. There is a difference between subduing and destroying. 

Thayer’s Greek Lexicon: 

“STRONG’S NT 622: ἀπόλλυμι destroy, i.e. to put out of the way entirely, abolish, put an end to, ruin…”⁷⁴ 

A form of katargeo occurs in the following verse and has also been translated as “destroyed.” But according Thayer’s Greek Lexicon, death is overcome, not destroyed. 

Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might bring to naught (καταργήσῃ, katargēsē) him who had the power of death, that is, the devil. Heb. 2:14 

Thayer’s Greek Lexicon: 

“STRONG’S NT 2673: καταργέω 

to render idle, unemployed, inactive, inoperative: τήν γῆν, to deprive of its strength, make barren (A. V. cumber), Luke 13:7; to cause a person or a thing to have no further efficiency; to deprive of force, influence, power (A. V. bring to naught, make of none effect)”⁷⁵ 

In ancient times, victory over an enemy was sometimes dramatized by placing the defeated authority’s head or neck under the foot of the conquering king. The conquered king’s personal plight was in the hands of the victor. The defeated king may, or may not, be executed (destroyed) subsequent to his subjection. 

The death which Paul was referring to as the last enemy is the “state of being dead,” which is holding the dead in their graves. It is the power of death that is being overcome; and God will bring to naught the power of death in the resurrection of the dead. Jesus will have mastered death when, at His command, the dead hear His voice and rise to life. At that time, the enemy of death will become the footstool of Christ. After the millennial reign, when every soul is emptied from Hades, Hades will have no more purpose. At that time, death will be destroyed. But Christ’s technical victory over death will have already been realized at the resurrection of the dead. 

Then Comes the End 

Then comes the end… The end of what? Paul tells us this end comes at the time when He puts an end to all rule and all authority and power. That would be the time when all of Christ’s enemies have been subdued, because, He must reign till He has put all enemies under His feet. Therefore, “Then comes the end” refers to the end of Jesus’ station at the Father’s right hand. Then comes the end of waiting for the subjection of Christ’s enemies. 

“Then” Jesus will be released to descend from heaven and return to earth. Hebrews 2:8 says, But now we do not yet see all things put under him. “Then comes the end,” announces the time when we DO SEE all things put under Him. And most particularly according to Paul, we see His last enemy, death, put under Him. Paul makes a direct connection between the completion of Jesus’ time at the Father’s right hand and the subduing of death. 

The subjection of the last enemy, death, will be realized on earth as the resurrection of the dead, in much the same way as Christ’s government on earth will be realized during Christ’s Millennial Reign. Jesus will return immediately upon the resurrection of the dead to transform the living and those raised in the resurrection. 

It is reasonable to assume that Paul shared this same resurrection discourse in-person while he was with the Thessalonians that he had written to the church at Corinth. Because of the association between the resurrection and the subduing of Christ’s last enemy, Paul’s comfort to the bereaved Thessalonians took the form of the following syllogism: 

• The subjection of death will be realized on earth by the resurrection of the dead. 
• Christ will reside in heaven until His last enemy (death) is overcome. 
• Therefore, Christ’s coming/descending from the Father’s right hand cannot precede the resurrection of those who have fallen asleep. 
• And, those left alive will not be changed until they see Him as He is, when Christ descends from heaven. 

So now with all of the information available we can articulate the resurrection/rapture/gathering in detail. Jesus will call forth the dead from their graves while seated at the Father’s right hand or during His descent from heaven, but at least simultaneously with the subduing of death. According to Paul, the dead must rise first, so the living will remain unchanged until after the resurrection. Then, the resurrected dead, together with the living, will be transformed in the redemption of the body. Then the glorified saints will meet Jesus in the air and participate in the Gathering. 

We have already reviewed Paul’s quotation from Isaiah 25 and Hosea 13 that death will be swallowed up in victory. But where is the witness in Scripture to the fact that death will be Christ’s last enemy? Does the Bible disclose any of Christ’s other enemies? The twelfth chapter of Daniel could have provided the basis for the order of end time events mentioned by Paul in his Corinthian and Thessalonian letters. 

Daniel and the Thessalonians Connection 

The table below compares events found in Daniel Chapter 12 with similar events used by Paul to teach the order of end time events. The Last Enemy, labeled “Z,” was established in First Corinthians 15. Suggested enemies “X” and “Y” must obviously be encountered before the last enemy – death. We also have corroborating passages from Revelation 19 and 20 that Satan is only overcome and bound (subdued) at the Second Coming. Satan will survive as the last enemy, after the Beast and False Prophet have been thrown into the lake of fire. 

If, in fact, the False Prophet is also the Lawless One, Paul states that he will be destroyed by the brightness of His coming – which could be a reference to God as a consuming fire. But in this case also, Satan would be allowed to survive the Lawless One. We’ll discuss the identity of the Beast in relation to the time of Perplexity near the end of this chapter. 

Because death is the last enemy to be subdued, all other enemies would have to be subdued first. These other enemies might be thought of as the next-to-the-last enemies. The associations shown in the table may have been precisely what Paul had taught the Thessalonians when he was with them. He may have simply been teaching the Thessalonians from the Book of Daniel – a book dear to the heart of the Pharisees because of its witness to the resurrection. 

Paul stated in First Thessalonians Four that the resurrection would be the last prophetic event before, or at the time of, Christ’s return. We have already demonstrated logically that, if the resurrection is last, then Christ’s victory over death would likewise be last. But the resurrection is also the last event, in the last verse, of the last chapter of Daniel. Could Paul’s chronology of end time events have been based on this placement of the resurrection in the prophetic Book of Daniel? We find strong evidence for such a conclusion in the second chapter of Paul’s second letter to the Thessalonians. In order to establish this connection to Daniel, it will be necessary to review the opening verses of Second Thessalonians Chapter Two. 

1 Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him, we ask you, 2 not to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of Christ had come. 3 Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, 4 who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God. 

5 Do you not remember that when I was still with you I told you these things? 6 And now you know what is restraining, that he may be revealed in his own time. 7 For the mystery of lawlessness is already at work; only he who now restrains will do so until he is taken out of the way. .

8 And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming. 9 The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders, 10 and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved. 11 And for this reason God will send them strong delusion, that they should believe the lie, 12 that they all may be condemned who did not believe the truth but had pleasure in unrighteousness. 2 Thess. 2:1-12 

We are not told in the verses above what kind of report had been circulated. Jesus warned His disciples that deceivers would come, saying; “Then if anyone says to you, ‘Look, here is the Christ!’ or ‘There!’ do not believe it.” What we do know is Paul described the Second Coming in several ways to make it perfectly clear which day he was talking about: The coming of our Lord Jesus Christ; our gathering together to Him; the day of Christ. 

An important observation to note for the purpose of linking this passage to Daniel Chapter 12 is that Paul started from endpoint, Christ’s coming – the final event in the table above. Then Paul submitted two end times signs that must occur before the Second Coming. Both of these signs can be found in Daniel Chapter 12. 

The first sign, the falling away, refers to the condition of God’s people, but will likely be the result of sinister forces. The second sign, the revealing of the man of sin, refers specifically to the Son of Perdition. Both of these signs take place in Daniel during a season – “At that time” – which is a time of great distress. 

Some explanation of the layout of the Book of Daniel is necessary in order to understand why the Thessalonians would have recognized these two signs by their brief descriptions in Paul’s letter. Daniel Chapter 12 comes at the end of a vision that began in Daniel Chapter 10. Chapter 12 could be compared to Revelation Chapter Six in that they both contain an overview of each book. But rather than being symbolized by the seals at the opening of Revelation, the Book of Daniel places the overview of Daniel’s dreams and visions at the end of the book. 

Daniel Chapter 12 contains two condensed summaries of the time of the end. Verses 1-3 present a poetic version of the summary; then verses 7-13 give a final explanation of the time of the end. 

We will look at the time of tribulation in the opening summary of Daniel 12 first, because it provides several links between Daniel and Second Thessalonians Chapter Two. These associations require a little digging to discover; but once the background for these associations is developed, the connections become so obvious that they can’t be ignored. 

1. At that time Michael shall stand up, 

The great prince who stands watch over the sons of your people; And there shall be a time of trouble, 

Such as never was since there was a nation, Even to that time. 

And at that time your people shall be delivered, Every one who is found written in the book. 

2. And many of those who sleep in the dust of the earth shall awake, Some to everlasting life, 

Some to shame and everlasting contempt. 3 Those who are wise shall shine 

Like the brightness of the firmament, 

And those who turn many to righteousness Like the stars forever and ever. 

The first verse attributes the time of trouble to the archangel Michael. Revelation Chapter 12 explains the how this struggle in the spiritual realm results in woe to the inhabitants of the earth. 

And war broke out in heaven: Michael and his angels fought with the dragon; and the dragon and his angels fought, but they did not prevail, nor was a place found for them in heaven any longer. So the great dragon was cast out, that serpent of old, called the Devil and Satan, who deceives the whole world; he was cast to the earth, and his angels were cast out with him. Then I heard a loud voice saying in heaven, “Now salvation, and strength, and the kingdom of our God, and the power of His Christ have come, for the accuser of our brethren, who accused them before our God day and night, has been cast down. And they overcame him by the blood of the Lamb and by the word of their testimony, and they did not love their lives to the death. Therefore rejoice, O heavens, and you who dwell in them! Woe to the inhabitants of the earth and the sea! For the devil has come down to you, having great wrath, because he knows that he has a short time. Rev. 12:7-12 

Michael’s victory over Satan would certainly be counted as a measure of Christ’s enemies being subdued. But this victory is not the end of Satan. Angels are often depicted by artists as wrestlers. So in modern terms we might think of this wrestling bout as Satan getting thrown into the stands. Gabriel and Michael could be described as two members of a heavenly wrestling a team. Daniel’s vision in chapters 10-12 contains the following references supporting the imagery of angelic wrestlers. 

“But the prince of the kingdom of Persia withstood me twenty- one days; and behold, Michael, one of the chief princes, came to help me, for I had been left alone there with the kings of Persia.” – Daniel 10:13 

“No one upholds me against these, except Michael your prince.” 

Dan. 10:21b 

“Hold” is a wrestling term still used today. Wrestling holds are used to restrain one’s opponent. The reader may be familiar with this line of reasoning and be completely convinced that the restrainer of Second Thessalonians is the Holy Spirit or the Church. But there is nothing in the Greek text to support this conclusion. And there is far more support for connecting the restrainer to Michael. The authors are both well aware of, and have been fully trained in, the arguments from the Dispensational and Pre-Tribulational points of view. 

But let’s take a look at the facts that we do know. Some Bible publishers have capitalized (deified) the personal pronoun, “he,” in Second Thessalonians 2:7 in order to support the Dispensational doctrine. No such capitalization exists in the original manuscripts and there is no mention of the Holy Spirit in this passage. Paul expected the Thessalonians to understand what was restraining based on a prior conversation. 

Because the ancient manuscripts do not identify the pronouns in verses five and six, the Protestant Reformers believed the one restraining to be the Roman Empire, and the one being restrained to be the Roman Papacy. Consider a few short quotes that will demonstrate the ambiguity of the pronouns in question. 

• “And now what withholdeth. . . Let my readers now consider which of the two is the probable – either that Paul declared that the light of the gospel must be diffused through all parts of the earth before God would thus give loose reins to Satan, or that the power of the Roman Empire stood in the way of the rise of Antichrist…”⁷⁶ Commentary of the Second Epistle to the Thessalonians by John Calvin. 
• “And now ye know what withholdeth that he might be revealed in his time. What hinders and stops…He foretells that when the empire of Rome is taken away, the seat that falls away from God will succeed and hold its place, as the old writers, Tertullian, Chrysostom, and Jerome explain and interpret it. He who is now in authority and rules all, that is, the Roman Empire.”⁷⁷ The Geneva Bible 
• “Something hindered or withheld the man of sin. It is supposed to be the power of the Roman Empire, which the apostle did not mention more plainly at that time.”⁷⁸ The Matthew Henry Commentary 
• “And now ye know – By what I told you when I was with you. That which restraineth – The power of the Roman emperors. When this is taken away, the wicked one will be revealed.”⁷⁹ John Wesley 

Hopefully the Christian reader would place as much confidence in the scholarship of these sources as in the opinion of a modern commercial Bible publisher. These quotes are presented solely for the purpose of showing that the pronoun, “he” is non- specific based on the text; not for the purpose of endorsing antagonism toward the politics or religion of Rome. So now, hopefully, the reader can investigate the identity of the restrainer somewhat objectively. 

6 And now you know what is restraining, that he may be revealed in his own time. 7 For the mystery of lawlessness is already at work; only he who now restrains will do so until he is taken out of the way. 8 And then the lawless one will be revealed, 

• “And now what withholdeth. . . Let my readers now consider which of the two is the probable – either that Paul declared that the light of the gospel must be diffused through all parts of the earth before God would thus give loose reins to Satan, or that the power of the Roman Empire stood in the way of the rise of Antichrist…”⁷⁶ Commentary of the Second Epistle to the Thessalonians by John Calvin. 
• “And now ye know what withholdeth that he might be revealed in his time. What hinders and stops…He foretells that when the empire of Rome is taken away, the seat that falls away from God will succeed and hold its place, as the old writers, Tertullian, Chrysostom, and Jerome explain and interpret it. He who is now in authority and rules all, that is, the Roman Empire.”⁷⁷ The Geneva Bible 
• “Something hindered or withheld the man of sin. It is supposed to be the power of the Roman Empire, which the apostle did not mention more plainly at that time.”⁷⁸ The Matthew Henry Commentary 
• “And now ye know – By what I told you when I was with you. That which restraineth – The power of the Roman emperors. When this is taken away, the wicked one will be revealed.”⁷⁹ John Wesley 

Hopefully the Christian reader would place as much confidence in the scholarship of these sources as in the opinion of a modern commercial Bible publisher. These quotes are presented solely for the purpose of showing that the pronoun, “he” is non- specific based on the text; not for the purpose of endorsing antagonism toward the politics or religion of Rome. So now, hopefully, the reader can investigate the identity of the restrainer somewhat objectively. 

6 And now you know what is restraining, that he may be revealed in his own time. 7 For the mystery of lawlessness is already at work; only he who now restrains will do so until he is taken out of the way. 8 And then the lawless one will be revealed, 

• “And now what withholdeth. . . Let my readers now consider which of the two is the probable – either that Paul declared that the light of the gospel must be diffused through all parts of the earth before God would thus give loose reins to Satan, or that the power of the Roman Empire stood in the way of the rise of Antichrist…”⁷⁶ Commentary of the Second Epistle to the Thessalonians by John Calvin. 
• “And now ye know what withholdeth that he might be revealed in his time. What hinders and stops…He foretells that when the empire of Rome is taken away, the seat that falls away from God will succeed and hold its place, as the old writers, Tertullian, Chrysostom, and Jerome explain and interpret it. He who is now in authority and rules all, that is, the Roman Empire.”⁷⁷ The Geneva Bible 
• “Something hindered or withheld the man of sin. It is supposed to be the power of the Roman Empire, which the apostle did not mention more plainly at that time.”⁷⁸ The Matthew Henry Commentary 
• “And now ye know – By what I told you when I was with you. That which restraineth – The power of the Roman emperors. When this is taken away, the wicked one will be revealed.”⁷⁹ John Wesley 

Hopefully the Christian reader would place as much confidence in the scholarship of these sources as in the opinion of a modern commercial Bible publisher. These quotes are presented solely for the purpose of showing that the pronoun, “he” is non- specific based on the text; not for the purpose of endorsing antagonism toward the politics or religion of Rome. So now, hopefully, the reader can investigate the identity of the restrainer somewhat objectively. 

6 And now you know what is restraining, that he may be revealed in his own time. 7 For the mystery of lawlessness is already at work; only he who now restrains will do so until he is taken out of the way. 8 And then the lawless one will be revealed, 

• “And now what withholdeth. . . Let my readers now consider which of the two is the probable – either that Paul declared that the light of the gospel must be diffused through all parts of the earth before God would thus give loose reins to Satan, or that the power of the Roman Empire stood in the way of the rise of Antichrist…”⁷⁶ Commentary of the Second Epistle to the Thessalonians by John Calvin. 
• “And now ye know what withholdeth that he might be revealed in his time. What hinders and stops…He foretells that when the empire of Rome is taken away, the seat that falls away from God will succeed and hold its place, as the old writers, Tertullian, Chrysostom, and Jerome explain and interpret it. He who is now in authority and rules all, that is, the Roman Empire.”⁷⁷ The Geneva Bible 
• “Something hindered or withheld the man of sin. It is supposed to be the power of the Roman Empire, which the apostle did not mention more plainly at that time.”⁷⁸ The Matthew Henry Commentary 
• “And now ye know – By what I told you when I was with you. That which restraineth – The power of the Roman emperors. When this is taken away, the wicked one will be revealed.”⁷⁹ John Wesley 

Hopefully the Christian reader would place as much confidence in the scholarship of these sources as in the opinion of a modern commercial Bible publisher. These quotes are presented solely for the purpose of showing that the pronoun, “he” is non- specific based on the text; not for the purpose of endorsing antagonism toward the politics or religion of Rome. So now, hopefully, the reader can investigate the identity of the restrainer somewhat objectively. 

6 And now you know what is restraining, that he may be revealed in his own time. 7 For the mystery of lawlessness is already at work; only he who now restrains will do so until he is taken out of the way. 8 And then the lawless one will be revealed, 

What restrains? What situation or predicament? In the original Greek text, the word for “restrains” is κατέχον (katechon)⁸⁰, from the Greek word, echo, “to hold.” This is also the word used in the Greek Septuagint to express restraint in Daniel’s vision. “No one holds with me against these, except Michael your prince.” But would the assumption that Michael is the one holding make sense within the context of Paul’s letter? The answer is; “Absolutely!” 

The mystery of lawlessness was already working in the world at the time of Paul’s letter. But the full manifestation of Satan’s power will not be realized in the physical realm until Satan has been fully restricted from the spiritual realm. Satan’s presence in heaven is restraining the fullness of his power on earth. The wrestling has been ongoing at least since the time of Daniel. Please consider the following interpretation of the pronouns. He (Michael) will continue holding (restraining) until he (Satan) is taken down (out of the way from heaven’s perspective). Then the full force of Satan, according to the working of Satan, with all power, signs, and lying wonders will cause the time of woe to the inhabitants of the earth known as the Great Tribulation. 

As expected from the time of the Second Temple, the last tribulation will be a time of perplexity. Because Satan is a deceiver and the father of lies, a spirit of deception will encompass the world. The books of Daniel and Revelation attribute the consternation of humanity to the boastful and blasphemous words being disseminated by the one given eyes and a mouth to speak pompous words. Those who do not love the truth of God will be given over to strong delusion to believe the lie. 

During this period of perplexity two discrete entities will appear. One is a re-emergence of Daniel’s Fourth Beast who “shall devour the whole earth.” And the second entity is the Little Horn, who would seem from his profile to be the False Prophet of Revelation; and, according to Second Thessalonians, also the man of sin, the Lawless One, or the Son of Perdition. 

Because the falling away is a condition apparently brought about during the time of delusion, and because the Beast is a kingdom, it is the Son of Perdition who will be the human incarnation of Satan once he is cast out of heaven. Thus, we have come full circle in showing the relationship between Daniel 12:1 and Second Thessalonians Chapter Two. 

Paul doesn’t mention the Beast, but clearly alludes to the time of deceit and the manifestation of Satan (the dragon) in human form. 

Verses 7, 11, and 13 listed in the table above are from the last section of Daniel 12. We have now demonstrated how each of these verses could have been the source for Paul’s chronology for both of his letters to the Thessalonians. The remote probability of finding such a tight correlation within the span of a few verses supports the conclusions drawn in this chapter. But there are still two more points of interest in these last chapters of Daniel. 

Gabriel told Daniel that the information he was sent to share was “noted in the Scripture of Truth” Daniel 10:21. Could this have been the truth that those perishing had no love for? In addition, the prophecy imparted at the end of the Book of Daniel in verses 7-13 was given by a “man clothed in linen.” In Daniel Chapter 10, at the beginning of the vision, Daniel described this man clothed in linen by the attributes of the Son of God in His glory. This would imply that this final summary of the events of the end were spoken “By the word of the Lord.” Could this also be why the angel told John near the end of the Apocalypse, For the testimony of Jesus is the spirit of prophecy. Rev. 19:10 

The fact that Paul used the falling away and the man of sin as precursors to the Lord’s coming indicates that he did not anticipate the onset of the time of distress to be a recognizable sign in itself. If Paul thought there would be an obvious beginning to the Tribulation, he could have merely stated the absence of tribulation as proof that the Lord had not already come. The implications of this observation call for a revision in the church’s expectation regarding the onset of the Great Tribulation. What if, as Jesus stated, the time of tribulation begins gradually – like the birth pangs of labor? 

Daniel Chapter Twelve begins with the words, “At that time.” To understand the things that will happen when we enter that time we must look back to the previous chapters of Daniel. Indeed, verses 7, 11, and 13 of Daniel Twelve also look back to the details of the prior chapters. It is beyond the scope of this study to comment on the entire Book of Daniel, so we will only make a few general observations. 

1. Wicked rulers are raised up by vicarious powers. 

2. Pomp, blasphemy, cunning, and deceit characterize their reigns. 

3. Various rulers and nations war against one another. 

4. The saints are persecuted and slain. 

5. The Fourth Beast will devour the whole earth. 

6. The King of the North will take away sacrifices and set up the abomination in the sanctuary. 

The first four of these circumstances have been fulfilled during multiple waves throughout history. But the last two are yet to be fulfilled; although, some might argue that one or more Beasts (heathen nations) have already devoured the earth. 

So based on Paul’s writings, what will be the signs indicating the time of the Great Tribulation has begun? First of all, deceit and delusion will swell to the point that even the elect will be tempted to doubt what is true. This time of strong delusion will be a sign that the end has begun. Paul had apparently already told the Thessalonian Church to expect this sign because he was reminding them of the details of their former conversation. 

In the midst of this time of perplexity, the King of the North (or a type of the King of the North) will rise up after the fashion of Antiochus Epiphanies. Jesus and Paul both told believers to watch for a final occurrence of this event. 

In conclusion, the sign of the falling away will be recognized by a level of perplexity and deception unequaled in human history. The disinformation broadcast by evil leaders will very likely be responsible for the state of lawlessness and the abounding of sin. Such a state of delusion, accompanied by the setting up of an actual abomination in the sanctuary, would fulfill the prerequisites of Paul based on the Book of Daniel. These signs will precede the rapture. The rapture is not the sign. 

Chapter 14 of Reclaiming The Rapture : Tree of Life – New Body Transformation Vignette 

In this vignette Ben and Kristiana, part of the remnant of Israel, come to understand the true meaning of the Tree of Life from the time of Adam through to the moment they stood before it. 

To enter the city,” Yeshua said, “you still need to be transformed from your bodies of flesh and blood to bodies like the Angels, glorious and not comprised of 

dust; yours must be conformed to my own glorious body and become partakers of my divine nature, free of corruption. You must be born again by taking of the Tree of Life and be transformed like Antipas and all of your clan that came before them.” Pointing to the Tree of Life, which lined the river, each individual tree connected at the roots, he said with a big smile, “Now, both of you, stretch out your hands and take and eat leaves from the Tree of Life which are for your healing, and live forever!” 

Kristiana’s heart leapt with joy as she stretched out her hand and plucked off a leaf from the same Tree of Life which had been in Eden with Adam and Eve! 

Ben stared intently at the leaf; his thoughts drifted back to the original Tree and amazingly it was as if he and Kristiana were holding the AEFOD again, back in the Chronicles: “Adam, where are you?” He felt the weight of Adonai’s sadness on that day so long ago when he looked longingly for the last time at his dear children, from whom he was obligated to remove himself, and from the earth lest his splendor and radiance destroy it. Ben understood: his desire had been to walk with Adam and his sons as an expression of love. He wanted to make his home with them and share his heart; he wanted them to be where he was because he had always desired to live and walk among them, to be their King and Father, and they his people. He thought of how Adonai was forced to abandon the earth, putting up a veil of separation lest his own glory, like a stream of brimstone, destroy that which he had created. Because of Adonai’s great mercy and love for his creation he had to go into a self-imposed exile rather than let everything become a lake of fire. 

All of a sudden, they both saw and felt Michael and Gabriel standing next to the Tree of Life, surrounded by the four cherubim, which appeared like blazing torches. They passed from one to another the fiery whirling sword with such speed that it looked like lightning and became an impenetrable wall of fiery-lightning. 

“Lucifer’s strategy worked, despite his humiliation,” Michael said in shock. “Death is now permanent and irreversible according to Lucifer’s scheme. Will Adonai ever be able to undo it? I can only wonder what hope there is for Adam and Eve and their race now that the way to the Tree of Life is blocked. So long as Adam and his sons are separated through degeneration, Adonai can never reassert his presence on the earth because of his unequaled power, fire, and lightning.” 

Kristiana looked again at the leaf in her hand. It was so powerful it could transform a person from a constitution of dirt, adamáh, to one of spirit – like an Angel. The transformation could not be undone, however, and whatever state a person was in when they partook of the fruit, such would be their permanent state forever and ever. It was for that reason that Adonai had placed the cherubim around the tree to guard it at all costs. Therefore, the mortals could not eat from the Tree of Life until they had washed their garments, had bathed in the water of life, and had drunk from it. Once they had washed their robes, however, they had the right to the Tree of Life, and could enter through the gates into the City of Adonai because they possessed a body made of spirit, like the Angels. 

For the first time, Ben understood why Adonai so quickly guarded Adam and Eve from eating from the tree. Had Adam taken of its fruit, he would have forever been in a state of death. Ben understood that adding the state of life from the Tree of Life to the state of death incurred by eating of the Tree of the Knowledge of Good and Evil, would have equaled an infinite state of incompatibility, like opposite forces. Had Adam eaten from the tree, he would have been transformed into the likeness of an Angel, though rebellious and accursed like Lucifer and the rebellious Angels. 

He would have lingered in the gloom of shades and shadows, constantly in death, yearning to be free of its grip, yet with no hope of remedy from his dire existence. 

Ben looked back at the river of life clearly understanding the predicament which Lucifer had created and which Yeshua had overcome through his sacrifice and his restoration of hope to the hopeless. Only now was there a way for an Adamite to transition from dirt body to sprit body, allowing entrance into the presence of Adonai. First, by bathing and drinking of the water of life which only Adonai could provide for the cleansing and healing of their bodies. And, then by eating of the Tree of Life completing the transformation and making them compatible with life in Adonai’s kingdom. 

Ben and Kristiana ate the leaves; in a mere moment they felt their entire composition change from the inside out. Every cell in their bodies, which was made of carbon, was transformed. The adamáh, planet, soil, dirt, which was their base composition was transformed into spirit, immortal, and resplendent bodies. They both looked at each other and then at their own new glorious body which death would never inhabit, which no weakness would ever plague. They were radiating light – the light coming from Adonai. They were new creations; no longer comprised of the adamáh but of the immaterial, created directly by Adonai. Their bodies at last conformed to his because they would always be in the light of his presence with no veil between them anymore. They at last had their wedding garment – their garment of Yeshuáh. 

Ben looked over at Kristiana, whose body looked like a dazzling gem and who had rays of light emanating from her face, creating a glorious crown of life, sparkling like crystal with the color of emeralds shining brightly, with topazes, gems, and yellow pearls. Her feet and arms were shining like gleaming metal and her clothing was shining whiter than any snow; a shine like that of the stars of heaven, sparkling like the rays of the sun. Truly, she had been conformed to the image of the glorious body of Adonai and had become a partaker of the divine nature; she would never die and was truly a daughter of Adonai. 

Ben sensed the same thing in his own body. The newness of his body stunned him so much that he grabbed one hand with the other to see how his new hands felt. The sensation of touch was just as real. 

His body was tangible and “physical” but no longer made of dust. It was an altogether new mode of existence. But there was more, he seemed to have this special connection to all around him. Not only could he see Kristiana’s beautiful new body but he could actually look into her heart. He knew her as she also knew him to the very depths of their souls. They each knew the history of the other. Instantly, Ben understood that this is the way it would be with all in Yeshua’s kingdom, knowing and being known by all. 

Chapter 13 of Reclaiming The Rapture : Reclaiming the 1st Thessalonians Rapture Narrative (Chris Steinle)

What’s Up with “Caught Up”? 

There are no directional Greek words in verse 17. Neither do the English expressions below have anything to do with elevation. 

So how did we end up with “caught up?” And, why bring it up? 

Many Greek words or prefixes could have been used to express the direction “up”; such as; ana, anabaino, egeiro, hupsoo, etc. Just as there is no harpázō, the verse lacks any root, prefix, or adverb for “up.” The fact that the Pre-Tribulation “rapture” theory was first popularized in the British Isles may well be directly “bound up” in the English translation of harpagaesometha. Indeed, the Pre-Tribulation doctrine was scarcely insinuated by the Greek-speaking Early Church, Byzantine Church, or later Eastern Orthodox Churches. The very use of the phrase “caught up” may have coloured the imagination of modern English theologians. 

The English translation of John 19:30b reads; And bowing His head, He gave up His spirit. Once again, “up” is not found in the ancient Greek texts. “Paredoken”; Gr. παρέδωκεν, is the word translated into English as, “gave up.” But the Greek word παρέδωκεν, means; “delivered, given over, or handed over”. Yet English translations often contain the colloquialism “gave up.” 

Apparently, around the time of the King James era, the appendage, “up,” was popular in Great Britain, in the same way that “on” has been adopted for some of the idioms of today; e.g., hold on, right on, carry on, bring it on, full on, etc. 

Looking back to earlier English Bible translations provides evidence that harpagēsometha represents a disruption from the normal course, not a rescue from difficult circumstances. John Wycliffe’s translation (1382 – 1395) of First Thessalonians 4:17 reads as follows: 

Afterward we that lyuen, that ben left, schulen be rauyschid togidere with hem in cloudis, metinge Crist `in to the eir.⁶⁹ (Note, the correct translation of those who have “ben left”, the survivors.) 

Wycliffe translated the Greek word, harpagēsometha (ἁρπαγησόμεθα), as “rauyschid.” Rauyschid is found one other time in the Wycliffe Bible. Acts 27:15 describes how Paul’s ship was obstructed by the wind as it left the port of Phoenix, Crete. The ship was prevented from rounding the island toward a safer winter harbor. 

Wycliffe: And whanne the schip was rauyschid, and myyte not enforse ayens the wynde . . .⁷⁰ 

NKJV: So when the ship was caught, and could not head into the wind . . . 

Notice that, according to the New King James Version, the ship was not “caught up,” nor did it escape from the storm. The ship was overcome by the wind and was prevented from sailing in the desired direction. In fact, it was apparently being blown backward. Being rauyschid marked the beginning of the shipwreck course to Malta. Recalling the chart showing the connection between God’s power, the resurrection, and the subduing of Christ’s enemies, being overcome or subdued is exactly what we would expect to encounter in the First Thessalonians rapture passage. 

Where Do We Go from Here? 

Verse 17: ἐν (en); in / into. There is no definite article, no “the.” Notice once again the accuracy of Wycliffe’s translation. “schulen be rauyschid togidere with hem in cloudis.” Not; in the cloudis. John Spencer has also commented on the absence of the definite article as well as the fact that “caught up” is missing from the original text. 

“Because in the original Greek there is no   definite   article before, “clouds,” the phrase can most literally be translated ‘seized in clouds.’”⁷¹ 

Verse 17: νεφέλαις (nefelais); clouds. We shall be seized/plundered in clouds. Clouds are often mentioned in scripture during a transition between the physical and the spiritual states. Clouds were present during the transfiguration and the ascension; and Jesus will return in clouds. Clouds and dark smoke filled the Temple. These instances do not represent natural clouds or smoke, but a supernatural phenomenon. They are present during divine interventions between the heavenly and earthly realms. This transitional zone – this blur between two different dimensions – appears as clouds, vapor, or smoke. Once again, the only directional words in First Thessalonians 4:13-18 refer to the Lord descending and the dead rising. 

Verse 17: εἰς (eis); for / to 

Verse 17: ἀπάντησιν (apantaesin); from apantao⁷², to meet from different directions. To further support the resolve that Jesus is coming and not merely planning a fly-by, we need only study the word “meet.” Apantesin⁷³ (meet). This word is used in Matthew 25:6, Acts 28:15, and here in First Thessalonians. In every instance it is used to describe a greeting party, not a departure. Let’s look at its usage in Matthew because of the striking similarity between Paul’s usage and its usage by our Lord Jesus. 

Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom. Now five of them were wise, and five were foolish. Those who were foolish took their lamps and took no oil with them, but the wise took oil in their vessels with their lamps. But while the bridegroom was delayed, they all slumbered and slept. And at midnight a cry was heard: ‘Behold, the bridegroom is coming; go out to meet him!’ Then all those virgins arose and trimmed their lamps. And the foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’. But the wise answered, saying, ‘No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.’ And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut. Afterward the other virgins came also, saying, ‘Lord, Lord, open to us!’ 

But he answered and said, ‘Assuredly, I say to you, I do not know you.’ Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming. Matt. 25:1-13 

This passage is often used to support the pre-tribulation rapture theory. But look at this meeting more closely. In verses one and six of Matthew Chapter 25, were the 10 virgins going out to be taken away by the Lord? Or, were they going out meet Him with the intention of escorting Him back to the bride? The answer is obvious. Their lanterns were lit specifically for the purpose of leading the bridegroom back to where the virgins had come from. 

Once again, the greeting nature of this word for “meet” is clarified in Acts 28:15. And from there, when the brethren heard about us, they came to meet us as far as Appii Forum and Three Inns. When Paul saw them, he thanked God and took courage. 

These believers from Italy were not going out to meet Paul with any thought of returning with him to Malta. Their meeting was nothing more than a greeting. Apantesin is also used several times in the Greek Septuagint version of the Old Testament; I Sam. 9:14, I Chron. 12:17, Jer. 41:6. 

The reader who is thorough enough to investigate these Old Testament passages will only find further support that apantesin is a meeting and not a one-way departure. 

Paul has now given a sufficient description of Christ’s descent as the bodily Second Coming. Nothing in First Thessalonians Four says He’s returning back up into heaven at the time of this meeting. 

Verse 17: τοῦ Κυρίου (tou Kuriou); the Lord 

Verse 17: εἰς (eis); in / into 

Verse 17: ἀέρα (aera); air – the first heaven, above the ground. “In air” does not indicate that the glorified saints will be venturing beyond the atmosphere. The meeting in the air is nonspecific in terms of location. Paul could just as easily have used the word “heaven” or “heavens.” Meeting in air is yet one more indication that Christ has descended from heaven at the time of the rapture. We will meet the Lord somewhere in [the] air. This meeting is the same gathering mentioned by Paul in his second letter to the Thessalonians. 

We shall be changed. We shall be robbed of our physical bodies plundered. 

We will not be taken away immediately, but something will first be taken from us. Something that has already been purchased and merely waits for its redemption. The purchased possession is our mortal bodies. 

Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s. 1 Cor. 6:19-20 

Therefore comfort one another with these words. I Thess. 4:18 

More about Paul’s comfort to the Thessalonians will be discussed in the chapter on Christ’s last enemy. The intent of this chapter has been to show that the rapture describes the transition in bodily form that will occur to enable the gathering of God’s people into the presence of Christ. 

The moment that we see Him as He is, we shall be like Him. The rapture is not God’s people going to heaven; it is God’s people becoming heavenly. 

Chapter 13 of Reclaiming The Rapture : Reclaiming the 1st Thessalonians Rapture Narrative (Chris Steinle)

Translating the Rapture Verse 

First let’s examine the common Greek-to-English equivalent of each word or phrase so that we can start with the literal Greek meaning expressed by the original language. Commentary is inserted where English words are added, or where English translations depart from the literal Greek equivalent. (Greek words and phrases from Verse 17 are in bold) 

Verse 17: ἔπειτα ἡμεῖς (epeita haemeis); Then we. 

Verse 17: οἱ ζῶντες (hoi zontes); the ones alive. 

Verse 17: οἱ περιλειπόμενοι (hoi perileipomenoi); the ones left behind 

These “ones” are typically translated into English as; “the living survivors,” or “those alive and remaining.” 

The word commonly used in the New Testament for “remain” is the Greek word μένω (meno); to remain, abide. Therefore Paul’s choice to use a different word reflects a peculiar aspect about these living ones. 

Strong’s NT 4035: περιλείπω (peri-leipo) 

From peri and leipo; to leave all around, i.e. (passively) survive – remain. 

Greek; peri; about, around 

Greek; leipo; to be destitute, lack.⁶⁰ 

According to Thayer’s Greek Lexicon: 

περιλείπω: present passive participle περιλειπόμενος (cf. περί, III. 2); to leave over; passive, to remain over, to survive: 1 Thessalonians 4:15, 17. (Aristophanes, Plato, Euripides, Polybius, Herodian; 2 

Macc. 1:31.)⁶¹ 

The Complete Word Study Dictionary of the New Testament by Spiros Zodhiates begins its definition of perileipo by noting the Classical Greek meaning as; “those who survived, and therefore remained, or were left behind.”⁶² Specifically referring to First Thessalonians 4:17, Zodhiates translates οἱ περιλειπόμενοι (hoi perileipomenoi) as; the surviving ones. 

St. Paul described these ones remaining as a remnant of survivors who will not merely be alive and abiding, but they will be literally leftover or left about. 

Paul was echoing the ideas expressed in the fourth chapter of Isaiah. The Greek Septuagint uses the same root words as Paul used in First Thessalonians 4:17: 

και εσται το υπολειφθεν εν σιων και το καταλειφθεν εν ιερουσαλημ αγιοι κληθησονται παντες οι γραφεντες εις ζωην εν ιερουσαλημ (Isa. 4:2)⁶³ 

In that day the Branch of the Lord shall be beautiful and glorious; and the fruit of the earth shall be excellent and appealing for those of Israel who have escaped [death]. And it shall come to pass that he who is left (LXX; hupo-leiph-then) in Zion and remains (LXX; kata-leiph-then) in Jerusalem will be called holy – everyone who is recorded among the living [those left alive] in Jerusalem. Isa. 4:2, 3 

Verse 17: ἅμα (hama); together / at the same time, or simultaneously. 

Verse 17: σὺν αὐτοῖς (sun autois); with them. – The Spirit testifying that they should not be made perfect apart from us. Heb. 11:40 may apply here as to why we must be glorified together. The dead, together with the living, at the same time, will both experience the change described by the following verb. 

Harpagēsometha 

Verse 17: ἁρπαγησόμεθα (harpagēsometha) 

Paul used a word for rapture that is so unique in form that this exact word doesn’t occur anywhere else in the Greek New Testament or in the Greek Septuagint version of the Old Testament. Yet the Pre- Tribulation rapture theory has pinned its hopes and built a media empire upon this one word. The internet is replete with images of being “caught up” – the English translation of the word “harpázō.” But there is a Greek word even closer to harpagēsometha than harpázō. The Greek word “harpagē” is so close to the word Paul used for “rapture” that it is actually part of the word, harpagēsometha. 

Harpázō, and harpagē are closely related; but do they mean the same thing? And more importantly, which one of these words expresses the meaning intended by Paul? 

The Greek stems of these words are; harpas (Gr. ἁρπασ), and harpag (Gr. ἁρπαγ). Using Latin characters, the only difference is the last letter of each stem – sigma (sometimes taking the phonetic forms z or dz). And gamma (g). These two words have slightly different definitions and are designated by Strong’s as; GS724 and GS726. 

GS724 harpagē har-pag-ay’ from 726; pillage (properly abstract):– extortion, ravening, spoiling.⁶⁴ 

GS726 726 harpázō har-pad’-zo from a derivative of 138; to seize (in various applications):–catch (away, up), pluck, pull, take (by forces).⁶⁵ 

Strong’s indicates that harpagē is derived from harpázō. And the origin of harpagēsometha has been attributed to both of these lexical entries. But, as can be seen above, the words do not mean the same thing. Nevertheless each of these two words can be shown to support the authors’ conclusions about the rapture and its timing. 

As stated by Strong’s above, harpázō is translated into English in a variety of ways. But whether the Greek word means; take away, carry off, catch up, tear up, rend, ravish, or seize, harpázō usually signifies the use of force. There are other Greek words commonly used to convey that someone or something has been taken, lifted up, or carried away. But harpázō implies that the object which is being taken will be, or has been, seized or violated by force. 

Force is precisely what we would expect to be present at the Lord’s second coming. The exceeding great power of God will forcefully subdue death, including the mortality of our lowly bodies, at the time of the resurrection/rapture. 

The rapture will occur at the time of Christ’s plundering of the devil’s power, which he continues to hold over death. When Jesus was accused of relying on the power of Beelzebub, He used the occasion to talk about the triumph of His kingdom (house) over the household of Satan. Or how can one enter a strong man’s house and plunder ἁρπάσαι (harpasai) his goods, unless he first binds the strong man? And then he will plunder διαρπάσει (di-arpasei) his house. Matt. 12:29 (See also Mark 3:27.) 

Harpagē means; pillage, plunder, or spoil. Above in Matthew’s gospel, some English translators have rendered harpasai as “plunder.” Could there be any greater indicator that Christ has overcome His last enemy (death), than at the resurrection of the dead where death is swallowed up in victory? 

Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil. Heb. 2:14 (emphasis added) 

Harpagē conveys the same forceful aspect of harpázō, but actually fits the First Thessalonians rapture narrative better than harpázō. Based on the assumption that the purpose of the rapture is to remove the church from the planet, popular theologians have asserted that harpagēsometha is the first person plural future passive indicative of the word harpázō. [We] (first person plural) shall (future) be seized/caught/snatched (passive indicative). 

But if harpagēsometha is formed from harpázō, why does the stem contain the gamma ending? Why does it contain the very word, harpagē? This obvious harpagē connection has been conveniently explained away by asserting that the passive voice of “seized” somehow becomes equivalent to the word “plundered.” But changing “to seize” into “to be seized” does not make “seize” an interchangeable equivalent of the word “plunder.” The passive form of “to plunder” would be “to be plundered.” 

Dr. Spiros Zodhiates recognized that harpagēsometha is formed from the root word, harpagē. It is not merely the future passive indicative of harpázō. It is, in fact, the future indicative of harpagē. 

“724. ἁρπαγή harpagē; gen. harpagēs, from harpázō (726), to seize upon with force. Robbery, plundering. Zodhiates provides synonyms such as; skulon (4661), in the plural meaning spoils, arms stripped from an enemy; akrothinion (205), the top of a heap [of plunder], the choicest spoils of war.”⁶⁶ (emphasis added) 

“To seize upon,” does not mean “seized.” Likewise, a person being robbed or plundered of their possessions is not an equivalent expression for taking the whole person away; whether they be caught up, taken away, or carried off. 

The authors agree with Zodhiates that Paul intended harpagēsometha to be the first person plural future indicative of harpagē rather than a derivative form of harpázō. As a verb, harpagē denotes the act of plundering, a forceful change of ownership. But unlike harpázō, harpagē does not involve the abduction of the person himself. The contrast between taking someone away, and taking something away from its owner, is paramount if you happen to be the person involved. That is why our analysis of harpagē must go so much deeper than the casual observance that harpagēsometha would seem to come from the word “harpázō.” 

The future passive indicative of harpázō would indeed be “shall be seized.” But the future passive indicative of harpagē is “shall be plundered.” English translators have bypassed the literal meaning of harpagēsometha simply because they have not understood how “plundered” fits into the rapture scenario. The pre-tribbers have missed the point that Paul was trying to communicate because it doesn’t fit into their own narrative. Paul used the word “plunder” because he was describing the transformation that will occur when mortality is overpowered at Christ’s appearing. Great force will be present at the time of the resurrection/rapture. 

Furthermore, if Paul had used a form of harpázō to mean “seized;” he would have been implying that the force of God will be released for the purpose of gathering the saints against their will. The notion that God’s people would resist drawing near to their Savior is reminiscent of the words of the Psalmist; 

Do not be like the horse or like the mule, which have no understanding, which must be harnessed with bit and bridle, else they will not come near you. Psa. 32:9 

Rather, Paul was acknowledging the power of God to transform our lowly bodies. Immediately after this forceful rapture the saints will peacefully, joyfully, meet the Lord in the air. 

The chart on the following pages shows the overall consistency with which harpázō and harpagē are used in the biblical texts. Because harpázō has almost become a household word among students of eschatology, examples of its use are presented first. Included are some exceptions where the words have been used interchangeably. 

There are dozens more examples of harpázō and di–arpázō in the Greek Septuagint that could have been listed in the chart. But the chart is representative of the results of the larger study. 

An online article at PreceptAustin.org sites 34 uses of harpázō in the non-apocryphal Septuagint (LXX) (Gen. 37:33; Lev. 6:4; 19:13; Deut. 28:31; Jdg. 21:21, 23; 2 Sam. 23:21; Job 20:19; 24:2, 9, 

19; Ps. 7:2; 10:9; 22:13; 50:22; 69:4; 104:21; Isa. 10:2; Ezek 18:7, 

12, 16, 18; 19:3, 6; 22:25, 27; Hos. 5:14;6:1; Amos 1:11; 3:4; Mic. 

3:2; 5:8; Nah. 2:12) 

The article continues; “A number of the uses of harpázō in the LXX translate the Hebrew word meaning to tear (taraph; 2963) (as of beasts of prey, tear to pieces – Gen. 37:33, Ps. 7:2, 50:22, Hos. 5:14, 6:1) which brings out the violent aspect of harpázō .” The article concludes; “None of the LXX uses of harpázō convey the same sense of rapture as found here in 1 Thessalonians.”⁶⁷ 

After reviewing the table above we can see that nearly without exception, harpázō is translated into English as “snatch”, “take away”, “seize”, etc.; and harpagē is translated as; “rob”, “spoil”, “plunder”, etc. Such consistent usage of the two words and their translations adds further support that harpagēsometha should be translated as “shall be robbed, spoiled or plundered.” 

John Jeffrey Dodson’s lexicon which harmonizes the work of Abbott-Smith, Berry, Souter, and Strong, gives the concise meaning of harpagē as; “the act of plundering, plunder, spoil.”⁶⁸ 

Based on the assumption that harpagēsometha is the future indicative of harpagē, what has, since the King James era, been translated as “caught up,” could justifiably be translated “plundered.” But would this translation make sense within the context of the verse? Yes! Using “plundered” in verse 17 of First Thessalonians Chapter Four brings out more detail and adds even more weight to Paul’s argument for the timing of the resurrection. 

The next thing to consider is why two of the exceptions in the table above were made when translating Paul’s use of harpagē into English. Paul may have used harpagē with the specific purpose of magnifying the ambiguity of whether, in fact, he had been taken in bodily form, or just caught away in a vision. 

A bolder position as to why harpagē has been translated as “caught up,” (as if it were the Greek word harpázō used in Revelation Chapter 12) is based on the possibility that the English translation has missed Paul’s intent; and that he meant “plundered” in all instances of harpagē. Paul, knowing that flesh and blood cannot enter into the real presence of God, may have used harpagē in recognition that his mortality would have needed to be transformed into a spiritual body; if indeed, Paul had actually been translated into a spiritual body. 

But to say that the English interpretation should vary from its typical meaning in First Thessalonians 4:17 simply because English interpreters have interpreted a previous verse as an anomaly, would base the translation of harpagē in First Thessalonians on circular reasoning. On the other hand, if “plunder” can be shown to work within the context of verse 17, then there is no need to rationalize why an atypical rendering of the word would yield a more accurate interpretation of the verse. 

As a technicality, we will find when we implement harpagē to First Thessalonians Four that “up” may be implied, but is not expressed in texts of either Second Corinthians 12:2-4 or First Thessalonians 4:17. More on this in a moment. 

Then we who are alive and remain shall be shall be plundered/robbed/spoiled. Our goods (our natural body, our mortality) will be plundered. The purchased possession spoken of Paul in Ephesians 1:14 will be redeemed. Instead of being snatched away, God will rob us of our soma psuchikon (the natural body) and further clothe us with our soma pneumatikon (spiritual body). This glorification process requires   the destruction, the plundering, of the old body. The saints are not being carried off at the instant of the “rapture.” The resurrected dead and those who are Christ’s at His coming will be changed in a moment, in the twinkling of an eye. 

The plundering is not the removal of the body, but the redemption of the body. Paul’s employment of this single Greek word does not establish, by itself, the foundation for an eschatological system. But there are enough examples of the customary Greek usage of harpadzo and harpagē to support the conclusion that harpagē, found in First Thessalonians 4:17, depicts the moment of change promised in First Corinthians 15:23, 50-58. Harpagēsometha supports the idea that those who are Christ’s at His coming will be transformed. This change will occur before both the living survivors and the resurrected saints are gathered to be with the Lord. 

The main purpose of First Thessalonians 4:13-18 is to present such a precise order of events at the time of the Lord’s return so as to comfort to the living. If Paul had used harpázō, he would have been skipping over the moment of the change. This would have blurred the precision of the discrete realities which he was hoping would comfort the bereaved. 

Chapter 13 of Reclaiming The Rapture : Reclaiming the 1st Thessalonians Rapture Narrative [Part-1]

Paul stated in First Corinthians 15; Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed – in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. 1 Cor. 15:51, 52 This passage on the resurrection and “change” is the big sister to the rapture narrative found in First Thessalonians Chapter Four. 

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. For if we believe that Jesus died and rose again, even so 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. Therefore comfort one another with these words. 1 Thess. 4:13-18. 

This passage is proof of the rapture. But the details of these verses have, unfortunately, been overlooked by Pre-Tribulation rapture theologians, authors, and movie-makers. 

In accordance with basic (inductive) Bible interpretation guidelines, the very first step in determining the meaning of this passage is to establish its single main theme. If these verses above were to be bound as a stand-alone booklet, what would it be called? What was Paul’s primary motive for conveying these thoughts? 

The first and last verses are focused on giving comfort to those who had lost their loved ones. The first verse also implies that the bereaved would be less grieved and more hopeful if they were more informed about the things that Paul is about to share with them. Paul didn’t want those who had lost their loved ones to think that they had perished and would miss out on the Lord’s return. It also brings to mind the remorse of Mary and Martha; “Lord, if you had been here, our brother Lazarus would not have died.” The overall objective of the Thessalonians citation is comfort. Comfort through education. An appropriate title might be something like, “Paul’s Words of Comfort to the Bereaved.” 

For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus. 1 Thess. 4:13 

This verse takes the form of an “if – then” statement. “If” we believe that Jesus died and rose again; then (even so), or (thus) – “God will bring with Him those who sleep in Jesus.” The independent conditional statement is that “one believes in the death and resurrection of Jesus.” If we believe in the death and resurrection of Jesus, even so we should also believe what Jesus has promised to His followers; “because I live, you will live also.” John 5:25 says, “Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live.” The dead will hear the voice of Jesus and rise. First Thessalonians 4:14 ties these two resurrections together. We believe in the death and resurrection of Jesus; and even so, we believe that God will raise those who have fallen asleep. 

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. 1 Thess. 4:15 

“by the word of the Lord.” 

We have already demonstrated by citing numerous Scriptures (the word of the Lord) that the resurrection will precede the gathering. According to Paul’s statement, the resurrection of the dead must occur before the rapture of the living. Stated from the other perspective, the rapture cannot occur before the resurrection. 

“By no means” is formed by two negative Greek words. In English this would be a double negative. But in the Greek it has the meaning, “It absolutely won’t happen.” This fact, expressed in the Greek’s most emphatic negative expression, implies that the living cannot possibly experience the rapture at the Lord’s return in advance of the resurrection of the dead. 

The Coming of the Lord 

“Until the coming of the Lord.” 

Notice that it does not say, “Until a calling from the Lord.” This distinction will be amplified further in the next verse. 

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. 1 Thess. 4:16 

This verse contains so many important elements that we need to examine each phrase individually. The first phrase identifies three different arguments which would persuade the Thessalonians that Paul was describing the second coming of Christ. 

“For the Lord Himself” 

There is an additional Greek word in the original texts. The Greek word – hoti⁵¹ (that) appears before “Himself.” The Online Interlinear translation of this verse captures the meaning of this phrase as, “For that same Lord.”⁵² Another good translation would be, “For that self-same Lord.” By using these words, anyone familiar with the Book of Acts would tend to associate them with “that same Jesus” from Luke’s record of the ascension in Acts 1:9-11. 

Now when He had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight. And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel, who also said, “Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven.” 

Because Paul has just mentioned “the coming of the Lord,” it would appear that Paul is deliberately calling to mind the mental image of the Lord’s bodily return. Although this may not provide conclusive evidence that this “coming” is the bodily second coming of Christ; please consider the next two phrases as further supporting evidence. 

“Will descend” 

The Lord – that same Lord, will descend; katabesetai⁵³ (will descend). This exact word is used in Romans 10:7 asking the question, “Who will descend into the abyss?” Katabas⁵⁴ is usually translated “come down,” as in the Gospel of John where Jesus referred to Himself as the one who “comes down from heaven,” and, “the bread that came down from heaven.” Paul first referred to this event as “the coming of the Lord” in verse 15. Verse 16 reinforces the fact that Jesus is “coming,” and that He’s “coming down” – “descending.” 

“From heaven” 

Here the operative word is “from.” This is a common word in the Greek pronounced “apa.”⁵⁵ The point in examining this word is to differentiate what this preposition is not saying. It does not mean “in,” or “near,” or “around.” The Greek has other words that mean those things. Apa (from), conveys a separation between two positions. Just like its use in English, “from” generally implies departure and distance. An object was there, and now is here; the object came from its former position. 

This study seems mundane except that it is necessary in order to express the precision of the original Greek text. “From heaven” means that Jesus has distanced Himself from heaven. He was in heaven, and now he has separated Himself from heaven. He’s not merely coming in heaven, or descending in heaven. He’s going to descend from heaven. He’s not going to get up from His throne and walk a few steps – and call to the church. No. He is, once again, going to depart from His place in heaven and descend. 

“For the Lord Himself will descend from heaven.” 

What Paul has written affirms that the same Jesus who has ascended will also come down from heaven – “in like manner as you saw Him go into heaven.” “In like manner” means that the same processes will recur; except that they will occur in a reverse manner. When Jesus was taken up to heaven he ascended from the earth. When Jesus returns from heaven, he will descend to earth. When Jesus ascended into heaven he disappeared from sight. When Jesus descends He will reappear; and this is the blessed hope. Looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ. Titus 2:13 

Let’s put this all together now. From verse 15: “the coming of the Lord.” From verse 16: “the self-same Lord,” “will come down,” “from heaven.” Let’s take a closer look at these observations about the station of Lord Jesus: 

1. He is coming / will come down. 

2. He is the same Lord. (Himself, or self-same) 

3. He is descending. 

He is coming. He is no longer seated in heaven – He is not merely calling or commanding the saints to rise and join Him in heaven. He is coming. 

For the Lord Himself. Paul is not being redundant. Jesus is, “the self-same Lord.” Once again this points to a physical second coming, as foretold by the angels in the Book of Acts. As He ascended, He will descend. In what manner? In bodily form. 

He is Descending. Jesus cannot be sitting and descending at the same time. He is either sitting at the Father’s right hand or He is descending. Paul says He is descending. 

“With a shout, with the voice of an archangel, and with the trumpet of God.” 

The Bible describes a truly glorious appearing at Christ’s return – which every eye will witness. This celebration, once again, lends itself to the conclusion that Paul is describing the bodily return of Jesus. 

These verses are primarily given as counsel to the living regarding their dead. They’re going to burst forth from their graves. They’re not going to miss out on anything. So you don’t have to sorrow as those who have no hope. Isn’t it interesting that verse 17 (the part about the rapture) is presented in books and movies without a depiction of the resurrection of the dead? Images portray the saints as though they were ascending straight into heaven with no appearing of the Lord. In most cases there are no voices, no trumpets, and no descending Christ; and certainly no graphic imagery of the resurrection of the dead. The authors and screenwriters have studied these verses. They know exactly what they’re doing. But they don’t want the audience to think about the fact that the resurrection of the dead occurs first – even though that information is presented in the text three times. 

This concealment is most certainly made because the Bible places the resurrection of the dead at the end of the age, after the time of the Great Tribulation. People who are trying to force the idea of the Pre-Tribulation rapture of the church either can’t use this verse (which is the only verse in the English Bible that actually refers to this meeting in the air as the rapture); or, they must strip it of its context and show the rapture scene by itself. If they present the rapture verse in its context, it becomes obvious that it’s not a Pre- Tribulation rapture at all. It’s a rapture following the resurrection of the dead. 

And the dead in Christ will rise first 

The dead in Christ will include all who have died in faith. There is only one faith. Whether these who died in Christ were baptized in the name of the Trinity, baptized in the sea, or baptized into that Rock which was Christ; there is only one baptism. As stated earlier, and based on Paul’s qualification here, this resurrection immediately preceding the rapture appears to be what is called the resurrection of the righteous, also known as the resurrection of the just. 

Now we come to verse 17 of First  Thessalonians Four – the rapture verse. Here we will slow down and take a word-by-word approach based on our hypothesis that the rapture is comprised of three distinct events; the resurrection, the rapture, and the gathering. 

The precision of the Greek words used by Paul will allow us to examine the rapture sequence on the microscopic level. This will also provide the opportunity to apply all of the ontological concepts employed by Paul in his other epistles. 

There are no textual variants in verse 17 in any of the Greek texts from which major English Bible versions are translated. Each Greek letter of each word is consistent throughout the sea of ancient Greek manuscripts. The words are identical in the Byzantine, Alexandrian, Western, and majority text-types. The Greek words presented below are used as the base text in the King James⁵⁶, New King James⁵⁷, New International⁵⁸, American Standard(s)⁵⁹, and other modern paraphrased versions. The reader may be completely unfamiliar with the Greek language. Nevertheless, it is beneficial to view the 2,000 year-old Greek with one’s own eyes.