Historical Roots of the Pre-Tribulation Rapture Doctrine
Summary
In this discussion, I explored the historical roots of the pre-tribulation rapture doctrine, addressing the common objection that John Nelson Darby invented it in 1830. The pre-tribulation rapture refers to the belief that the church will be taken up to meet Jesus before the tribulation period, distinct from the second coming of Christ, which occurs after the tribulation. This view has been contested, with some arguing that it lacks biblical foundation and historical precedent. However, evidence suggests that the concept existed long before Darby.
I began by highlighting early references to a pre-tribulation rapture, starting with "The Shepherd of Hermas" from around 140 AD, which speaks of escaping tribulation through faith. This early document hints at the seeds of pre-tribulation thought. Moving forward, Pseudo-Ephraim in the 4th century described the rapture as an imminent event, separate from the second coming, and emphasized the gathering of saints before tribulation. Brother Docino, in the 13th century, also taught a form of rapture, suggesting a separation between the saints' transfer to paradise and their return to earth.
Throughout history, various theologians and writers have contributed to the development of pre-tribulation ideas. Figures like John Bale, Joseph Mead, and others in the 16th and 17th centuries discussed the rapture in their works, often describing it as an event preceding the second coming. In the 18th century, Morgan Edwards, a prominent Baptist preacher, articulated a detailed pre-tribulation view, further demonstrating that this belief was not a novel invention by Darby.
While these historical references do not prove the correctness of the pre-tribulation rapture doctrine, they do challenge the notion that it was a 19th-century innovation. The evidence suggests a longstanding tradition of thought regarding the rapture, predating Darby by centuries. This exploration encourages a deeper understanding of eschatological beliefs and invites further study into the rich tapestry of Christian theological history.
Key Takeaways:
1. Historical Roots of Pre-Tribulation Rapture: The concept of a pre-tribulation rapture has historical roots dating back to at least 140 AD, as seen in "The Shepherd of Hermas," which speaks of escaping tribulation through faith. This challenges the notion that it was a 19th-century invention. [01:46]
2. Pseudo-Ephraim's Contribution: In the 4th century, Pseudo-Ephraim described the rapture as an imminent event, distinct from the second coming, emphasizing the gathering of saints before tribulation. This highlights the early development of pre-tribulation thought. [03:50]
3. Brother Docino's Teachings: Brother Docino, in the 13th century, taught a form of rapture involving a separation between the saints' transfer to paradise and their return to earth, indicating a pre-tribulation understanding long before Darby. [05:20]
4. 16th and 17th Century Theologians: Figures like John Bale and Joseph Mead in the 16th and 17th centuries discussed the rapture, often describing it as an event preceding the second coming, further demonstrating the historical presence of pre-tribulation ideas. [07:29]
5. Morgan Edwards' Detailed View: In the 18th century, Morgan Edwards articulated a detailed pre-tribulation view, showing that this belief was not a novel invention by Darby but part of a longstanding tradition of thought. [09:12]
Youtube Chapters:
[00:00] - Welcome
[01:46] - Early References to Rapture
[03:50] - Pseudo-Ephraim's Teachings
[05:20] - Brother Docino's Perspective
[07:29] - 16th and 17th Century Theologians
[09:12] - Morgan Edwards' Contributions
[10:41] - Conclusion and Open Discussion
Study Guide
### Bible Study Discussion Guide
#### Bible Reading
1 Thessalonians 4:16-17
Revelation 13:5-7
Zechariah 14:4
#### Observation Questions
1. What does 1 Thessalonians 4:16-17 describe about the sequence of events during the rapture? How does this relate to the concept of a pre-tribulation rapture?
2. According to the sermon, what historical evidence is presented to suggest that the pre-tribulation rapture doctrine existed before John Nelson Darby? [05:20]
3. How does the description of the tribulation in Revelation 13:5-7 align with the sermon’s discussion on the timing of the rapture?
4. What role does Zechariah 14:4 play in the understanding of the second coming of Christ as discussed in the sermon?
#### Interpretation Questions
1. How does the historical evidence presented in the sermon challenge the notion that the pre-tribulation rapture was a 19th-century invention? [10:41]
2. In what ways does the sermon suggest that early church writings, like "The Shepherd of Hermas," contribute to the understanding of the rapture? [01:46]
3. How does the sermon interpret Pseudo-Ephraim’s teachings on the rapture and its distinction from the second coming? [03:50]
4. What implications does the sermon suggest about the pre-tribulation rapture for modern eschatological beliefs?
#### Application Questions
1. Reflect on your understanding of the rapture. How has the historical context provided in the sermon influenced your perspective?
2. The sermon mentions various theologians who contributed to the pre-tribulation rapture doctrine. How can studying historical theological perspectives enrich your faith journey?
3. Consider the idea of being prepared for the rapture as described in the sermon. What practical steps can you take to live a life of readiness and faith?
4. How does the concept of the rapture as an imminent event affect your daily life and spiritual priorities?
5. The sermon discusses the separation of the rapture and the second coming. How does this distinction impact your understanding of end-time events?
6. In light of the sermon, how can you engage in discussions about eschatology with others who may have differing views?
7. Reflect on the role of historical evidence in shaping theological beliefs. How can you apply this approach to other areas of your faith?
Devotional
Day 1: Historical Foundations of Pre-Tribulation Rapture
The concept of a pre-tribulation rapture has roots that extend back to early Christian writings, challenging the belief that it was a 19th-century invention. "The Shepherd of Hermas," a document from around 140 AD, speaks of escaping tribulation through faith, suggesting that early Christians were already contemplating the idea of being spared from future tribulations. This early reference indicates that the seeds of pre-tribulation thought were present long before John Nelson Darby popularized the doctrine in the 19th century. Understanding these historical foundations can enrich our comprehension of eschatological beliefs and encourage us to explore the depth of Christian theological history. [01:46]
1 Thessalonians 5:9-10 (ESV): "For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us so that whether we are awake or asleep we might live with him."
Reflection: Consider how the historical roots of your faith influence your current beliefs. How can understanding the early church's perspectives on tribulation and salvation deepen your own faith journey today?
Day 2: Pseudo-Ephraim's Early Rapture Teachings
In the 4th century, Pseudo-Ephraim contributed significantly to the development of pre-tribulation thought by describing the rapture as an imminent event distinct from the second coming. He emphasized the gathering of saints before the tribulation, highlighting an early understanding of a separation between the church's rapture and Christ's return. This perspective challenges the notion that pre-tribulation ideas are a modern innovation and invites believers to consider the historical continuity of eschatological beliefs. By examining Pseudo-Ephraim's teachings, we can gain insight into the early church's expectations and hopes regarding the end times. [03:50]
1 Corinthians 15:51-52 (ESV): "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 imperishable, and we shall be changed."
Reflection: Reflect on the idea of imminence in your spiritual life. How does the belief in an imminent rapture influence your daily actions and decisions? What changes might you make to live with a greater sense of spiritual readiness?
Day 3: Brother Docino's Perspective on Rapture
Brother Docino, a 13th-century theologian, taught a form of rapture that involved a separation between the saints' transfer to paradise and their return to earth. This teaching indicates that pre-tribulation understanding existed long before Darby, suggesting a historical continuity of thought regarding the rapture. Brother Docino's perspective highlights the diversity of eschatological beliefs throughout Christian history and encourages believers to explore the rich tapestry of theological interpretations. By examining these historical teachings, we can gain a deeper appreciation for the complexity and depth of Christian eschatology. [05:20]
Matthew 24:40-41 (ESV): "Then two men will be in the field; one will be taken and one left. Two women will be grinding at the mill; one will be taken and one left."
Reflection: Think about the concept of separation in your spiritual journey. How do you discern between what is of eternal value and what is temporary? What steps can you take to prioritize your spiritual growth and readiness for Christ's return?
Day 4: Contributions of 16th and 17th Century Theologians
Theologians like John Bale and Joseph Mead in the 16th and 17th centuries discussed the rapture, often describing it as an event preceding the second coming. Their writings demonstrate the historical presence of pre-tribulation ideas and challenge the notion that such beliefs are a recent development. By exploring the contributions of these theologians, we can gain insight into the evolving understanding of eschatology and the diverse interpretations that have shaped Christian thought over the centuries. This exploration invites believers to engage with the historical context of their faith and consider how past interpretations inform present beliefs. [07:29]
2 Thessalonians 2:1-2 (ESV): "Now concerning the coming of our Lord Jesus Christ and our being gathered together to him, we ask you, brothers, not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come."
Reflection: Reflect on how historical interpretations of scripture influence your understanding of the end times. How can studying the works of past theologians deepen your faith and broaden your perspective on eschatology?
Day 5: Morgan Edwards' Detailed Pre-Tribulation View
In the 18th century, Morgan Edwards, a prominent Baptist preacher, articulated a detailed pre-tribulation view, further demonstrating that this belief was not a novel invention by Darby. Edwards' contributions highlight the longstanding tradition of thought regarding the rapture and encourage believers to explore the historical development of eschatological beliefs. By examining Edwards' teachings, we can gain a deeper understanding of the theological foundations of the pre-tribulation rapture and appreciate the diversity of interpretations that have shaped Christian eschatology. This exploration invites believers to engage with the rich history of their faith and consider how past teachings inform their present beliefs. [09:12]
Revelation 3:10 (ESV): "Because you have kept my word about patient endurance, I will keep you from the hour of trial that is coming on the whole world, to try those who dwell on the earth."
Reflection: Consider how the detailed teachings of past theologians influence your understanding of the rapture. How can you incorporate historical insights into your personal study of eschatology and deepen your relationship with God?
Quotes
We're saying that the rapture of the church, where Jesus comes back for his saints, is a separate event from Jesus returning with his saints in the second coming. In other words, the rapture occurs before the tribulation period. That's why we say pre-trib, right? And the second coming happens when the tribulation ends. Now, there are many who disagree with this for various reasons, and I am dealing with these objections. [00:00:13]
Was pre-tribulationalism around before John Nelson Darby? And the answer is yes. It seems there were those teaching this view some 1,700 years before John Darby walked this earth. And now let me say this before we even start, that most of these pre-tribulational teachers believe the tribulation period didn't start until the abomination of desolation in Revelation 13, which occurs three and a half years before the Lord's return. So some would argue these early pre-tribulational teachers were mid-tribbers. [00:01:11]
But not necessarily, because they believe the entirety of the tribulation was three and a half years. So in their thinking, the church was taken out before the tribulation began. Now I believe there are good arguments for the tribulation period being seven years, but that's not the emphasis of this video, so we won't get into that. Now with all that said, let's move to the references, and we have to go all the way back to 140 AD to find our first one. And there we find what was considered a very important document in the early church. The Shepherd of Hermas. In it, he clearly speaks of escaping from the church. [00:01:46]
You have escaped from great tribulation on account of your faith and because you did not doubt in the presence of such a beast. Go therefore and tell the elect of the Lord his mighty deeds and say to them that this beast is a type of the great tribulation that is coming. If then ye prepare yourselves and repent with all your heart and turn to the Lord, it will be possible for you to escape it. So way back in 140 AD, we have what seems to be the seeds planted for the doctrine of a pre-tribulational rapture. Next, we have Pseudo-Ephraim. [00:02:21]
For all the saints and elect of God are gathered together before the tribulation, which is to come, and are taken to the Lord in order that they may not see at any time the confusion which overwhelms the world because of our sins. So in this sermon, and you can find it online, Pseudo-Ephraim gives us a clear understanding of his end-time beliefs. He describes the rapture as an imminent event and teaches a separation between it, the rapture, and the second coming of Christ. He also believed the tribulation period would follow the departure of the saints. [00:03:34]
Now, Brother Docino led the Apostolic Brethren movement in Italy. After he died in 1307, a document titled The History of Brother Docino was written, which defines his end-time beliefs. He taught that he and his followers would be transferred into paradise. Now, that word transferred in the Latin is the same word used by the church to describe the rapture of Enoch into heaven. [00:04:20]
Now, the purpose of this transfer, or rapture, was to protect the people from being persecuted by the Antichrist. But after the Antichrist is dead, he and his followers would descend to earth to preach Christ to those who were alive on earth. Now, some interesting thoughts on that. Did you notice the time gap between the transfer of the saints into heaven and their return to earth? It appears Brother Doceno believed these were two separate events. So, he taught a rapture followed by a time of tribulation, then the raptured saints returning at the second coming. [00:04:44]
In 1663, he wrote the earliest known English-language commentary on the book of Revelation entitled The Image of Both Churches. Joseph Mead, from 1586 to 1638, is considered the father of English premillennial thought. Mead was a professor of Greek at Cambridge, and he referred to the rapture as early as 1627 to describe the saints meeting the Lord in the air. Then we come to the 1600s, and there are more you can look up. Thomas Drakes, Barton Holyday, Ephraim Hewitt, William Sherwin, and Samuel Petto. All seem to teal. [00:05:57]
Then there was the French reformer, Peter Giroux, who taught of a secret rapture where Christ would come in the air to gather the saints prior to his coming back in glory to judge those gathered against him in Armageddon. Well, let's move to the 1700s, still a hundred years before Darby. We have the commentaries of Philip Doddridge and John Gill. Both use the term rapture and speak of it as being imminent. And what we mean by imminent, it means nothing has to happen as a warning before it occurs. Jesus will come as a thief in the night. [00:06:32]
So, it is clear in the commentaries they authored that they understood the rapture would occur prior to the second coming of Jesus Christ. The purpose being to preserve believers from that time of judgment. Then there is James McKnight and Thomas Scott who taught that those in Christ would be caught up into heaven where they would be secure until the time of judgment was over. [00:07:07]
Well let's finish then with Morgan Edwards, who moved to America from Wales in the 1700s. He was a great Baptist preacher and founded Brown University, so no lightweight, right? Now Thomas Ice provides the following recap of Edwards' teaching. He taught the distance between the first and second resurrection will be somewhat more than a thousand years. Somewhat more, because the dead saints will be raised and the living changed at Christ appearing in the air, 1 Thessalonians 4.17, and this will be about three and a half years before the millennium. [00:07:47]
But will he and they abide in the air all that time? No. They will ascend to paradise, or to some one of those many mansions in the Father's house, and disappear during the foresaid period of time. The design of this retreat and disappearing will be to judge the risen and changed saints. For now the time is come that judgment must begin, and that will be at the house of God. [00:08:21]
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