THOSE who have made any study of the prophetic portions of Scripture are aware of the difficulty that attends efforts at arranging predicted events in the order in which they are to occur. In regard to very many of the "things to come," God has seen fit to speak in such manner as to leave their sequence, and the intervals of time between them, in uncertainty. Of course there is, in this obscurity of prophecy, a wise and beneficent purpose. Nevertheless, it is perfectly legitimate to inquire and search diligently what, and what manner of time, the Spirit of Christ in the prophets did signify, when speaking beforehand concerning things that are to [19] occur hereafter, and in which we, the saints of God, are deeply concerned. In fact, it would seem that one purpose served by the obscurity referred to is to stimulate the more diligent searching of the Scriptures in regard to those matters.

      In the special case before us two predicted events are involved, namely (1) the Resurrection and Rapture of saints, (2) the Great Tribulation.

      The Scriptures do not anywhere state explicitly which of those events is to occur first, or what interval of time there will be between them. Those Scriptures which speak of the Tribulation make no mention of the Resurrection; and those which speak of the Resurrection make no mention of the Tribulation.

      Some of the friends who contend for the post-tribulation view seek to take advantage of this by demanding the citation of a single Scripture which says that the Resurrection will take place before the Tribulation. There is indeed none which so states. For there is no single passage of Scripture which foretells both the Resurrection and the Tribulation. But this fact does not settle the question. It is [20] what creates the question. Manifestly, it is just as easy, and just as effective argumentatively, to demand a single passage of Scripture which says that the Tribulation will occur before the Resurrection for which the saints are told to look. In the absence of such an explicit statement of Scripture, one way or the other, it may be that the question does not admit of an absolute and indisputable settlement. Nevertheless, for all practical purposes, which are the important purposes, we believe the Scriptures do afford clear instruction and guidance to those who teach and minister the Word, what ought to be put before the saints of God as the event which they are to expect as imminent. If we are indeed able to find clear guidance in this matter, it will fully meet all the needs of God's waiting people, so far as their needs depend in any way upon the question under consideration.

      Before setting forth what we believe to be the clear and decisive instructions of the Word of God on this subject, we deem it profitable to examine with some care the main points that have lately been urged in support of the view [21] that the Lord's Coming for His people is not to be expected until after the Great Tribulation. For the purpose of this examination we shall refer to a booklet by an aged and beloved minister of the Word, Mr. F. H. White, who contends earnestly for the post-tribulation view, but who does so in a spirit we all would do well to emulate when engaging in the discussion of disputed points.¹

      Mr. White's pamphlet begins with a discussion and attempted refutation of the arguments and Scriptures usually advanced in support of the pre-tribulation view. It contains also an argument in support of the post-tribulation view, based mainly on 2 Thess. i. 7-10. The following are the chief points presented in the pamphlet.

      The Scriptures cited are Matt. xxiv. 6; Luke xix. 11-12; Matt. xxv. 19. Those Scriptures, when viewed in the perspective of [22] the intervening centuries, do indeed indicate that a lengthened period was to elapse before the Lord's Return. Yet the passages cited are so worded as not to forbid the expectation of the Lord's Return in the early christian centuries. The expression "lengthened period" is relative and indefinite; and, of course, the obscurity of those passages was intentional. It is enough to say of them that beyond question a lengthened period has now elapsed. The Scriptures referred to do not shed any light upon the question which event comes first, Rapture or Great Tribulation.

      From this premise Mr. White deduces the conclusion that the Great Tribulation is the prospect set before the saints of this age. This argument is much relied upon by our friend. It is repeated again in connection with comments upon Luke xxi. The argument seems to depend for its force upon the assumption that the Lord would not have [23] informed His disciples of future events in which the Church was not to have part. In other words, it is assumed that, because the Lord spoke of the Tribulation to representatives of the Church, therefore the Church must pass through the Tribulation. There is no doubt there will be multitudes saved during the Great Tribulation (Rev. vii. 9-14); and the only Scriptures which those saints will have for their information and guidance are the same which we have now in our hands. It requires, therefore, no straining of the text to apply the "ye" and "you" of Matt. xxiv. 20, 23 to the Tribulation saints, regardless of what company of the redeemed they belong to. Those pronouns manifestly did not apply to the persons to whom Christ was speaking at the time, so they must apply to the people of God (to whatever company they may belong) who shall be on earth at the time of the predicted events, and within the area of their occurrence. There is nothing whatever in Matt. xxiv. to show whether or not there is to be a Rapture of saints before the Great Tribulation. Taking the evidence of the entire discourse as a whole, we think it distinctly [24] favours the view that the saints of this age should be always in expectation of the Lord's Coming, as an imminent possibility. Our reasons for so thinking will appear later on. But, confining ourselves at present to that part of the discourse to which our friends refer, we would call attention to the significant fact that the Lord makes no reference at all, in this prophetic utterance, to the Resurrection. Moreover, He distinctly tells His disciples what is to occur "immediately after the tribulation of those days." That is precisely the point at which our friends locate the Resurrection. Is it not, then, a matter of considerable weight that the Lord Himself does not locate the Resurrection at this point, or locate there any event that is to happen to His saints, but speaks only of what will happen to "the tribes of the earth"? What He says is to occur immediately after the Tribulation is that "the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken; and then shall appear the sign of the Son of Man in heaven; and then shall all the tribes of the earth mourn., and they shall see [25] the Son of Man coming in the clouds of heaven with power and great glory" (verses 29, 30).

      It is difficult to escape the conclusion that it was not the purpose of this passage to inform the saints of the present dispensation as to what lies before them at the end of the age. That remained a mystery until 1 Thess. was written. The Lord's explicit reference to what "they" shall see at the time specified (meaning the ungodly to whom He will come in judgment), and the omission to speak of the Resurrection of the saints, almost warrants the conclusion that the Resurrection, which is the event of supreme importance to the saints, will not occur then. Certainly it does warrant the conclusion that the prophecy was not given to teach when the Lord is to come for His saints.

      Verse 31 says, "And He shall send His angels with a great sound of a trumpet, and they shall gather His elect from the four winds, from one end of heaven to the other." This concluding verse of the passage shows that there is to be a gathering of "elect" persons, (who are not resurrected saints brought forth [26] from their graves, but persons living on earth) after the Coming of the Son of Man in the clouds, and after the mourning of the tribes of the earth. Since all are agreed that the Resurrection and Rapture occur before the Appearing of the Son of Man, and the beginning of wrath on the wicked, it is evident that those living persons whom the angels gather "from the four winds" are a distinct company. The correspondence with Rev. vii., in which the Great Tribulation is also mentioned, is striking. In Rev. vi. we read of the darkening of the sun, the moon becoming as blood, and the stars falling from heaven, and the heaven departing as a scroll when rolled together (verses 12-14), precisely as in Matt. xxiv. 29. Then the great ones and small ones of the earth call upon the rocks to fall upon them and hide them from the wrath of the Lamb, corresponding to Matt. xxiv. 30. And then (Rev. vii. 1) we read, "And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, etc."; and the passage tells that the four angels are restrained from hurting the earth until the servants of God should be sealed [27] in their foreheads. Further reference will be made to this chapter when we come to speak particularly of the Great Tribulation. At this point we are only examining Matt. xxiv. to see if it shows that the Resurrection of the saints takes place immediately after the Tribulation. We think that the passage to which our friends refer points rather the other way; for here we find in both Matt. xxiv. and Rev. vii. a great gathering of elect persons after judgment on the wicked has begun.

      We fully agree that the disciples to whom the Lord was speaking in Matt. xxiv. and xxv. have a direct relation to the Church, the building of which was about to begin. They were the first members of the Church, and may therefore be properly regarded as representatives of all the members. But it is likewise true that those disciples were related also to Israel; for the Lord had told them that, in the regeneration, they should sit on twelve thrones judging the twelve tribes of Israel (Matt. xix. 28). Therefore, no reliable inference touching the sequence of coming events can be drawn from the assumption that the disciples were addressed as representatives of the Church. [28] We do not see that the question who they represented has any relevance to our inquiry; or why it should be assumed that the Lord addressed them in a representative capacity. A conclusion having no better support than the above inference would be of no value.

      Verse 14 of Matt. xxiv. contains a statement which should not be ignored. The question which the Lord there answered had reference to "the end" of the age; and we suppose that no one would place the Resurrection later than the end of the age. As to this, the Lord says, "And this Gospel of the Kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." Whatever view may be taken of the precise significance of the word "end," the most unfavourable construction of this passage (from the standpoint of those who desire the immediate Coming of the Lord) would not postpone the Resurrection to a time beyond the day when the Gospel shall have been proclaimed "in all the world." If that has now been done, as we believe to be the case, then "the end" may come any day. [29]

      The words "in all the world" are not to be [29] subjected to such strict interpretation as to require that every town and village must hear the Gospel before the end can come. All would doubtless agree that the "witness" has been given unto all nations; and if so "the end, and hence necessarily the Resurrection also, are imminent. As helping to define the meaning of "in all the world" it should be noted that Paul could say, and did say before his departure from this scene, that the Gospel had come "in all the world" (Col. i. 5, 6). Hence, consistently with Matt. xxiv. 14, "the end" spoken of by the Lord might have come any day thereafter.

      It is noticeable that the Lord did not say the end would come after the advent of Antichrist, or after the Great Tribulation, but connected it directly with the preaching of the Gospel. Manifestly therefore, Matt. xxiv. affords no comfort or support to the advocates of the post-tribulation view, even if we confine ourselves to those portions on which they rely. That great discourse, however, does contain a clear word, very pertinent to our inquiry, and to this we shall refer later. [30]

      This is an argument that has been often used to disparage what is contemptuously spoken of as "the any moment theory." We, of course, fully agree that the predicted death of Peter and that of Paul must needs have occurred before the Lord's Return. But the conditions which beset those apostles made their death an event that might have occurred any day. Paul said he stood in jeopardy "every hour." So those predictions never were a bar to the Lord's imminent Return. And if they ever were, they certainly are not a bar now.

      The question before us is, not what might have occurred before the New Testament Scriptures were written, but what will occur in the light of what is revealed in those Scriptures.

      Our friends refer to, and rely much upon, the Lord's words to Peter, recorded in John xxi. 18, 19, "Signifying by what death he (Peter) should glorify God." It is generally [31] agreed that those words were not put down by John until after Peter had departed. How strange, then, that our friends should have overlooked the force of the succeeding verses of the narrative, which clearly are most pertinent to our inquiry. The Lord not only spoke to Peter about his (Peter's) death, but He added some words about John. Concerning the latter He said, "If I will that HE tarry TILL I COME, what is that to thee?" Surely, then, after Peter and Paul were taken away, the saints could point to the Lord's own words as ample warrant for expecting His Coming "at any moment," even during the lifetime of John. And if the Lord's Coming were imminent in John's lifetime, then, of course, there is the possibility of its occurrence "at any moment" subsequently.

      Mr. White says that the Resurrection is coincident with the exact commencement of the Day of the Lord, referred to in 2 Thess. ii. But we do not find that the Scripture so states. Our friend makes some positive assertions at [32] this point, but no proofs are offered to sustain them. In the absence of proof, an argument is advanced which is based upon the fact that, in writing the Second Epistle to the Thessalonians, the apostle did not offer them, in their great trials, the consolation that the Lord might come at any time to catch them away from the scene of their sufferings. Our friend thinks that the apostle, in writing to saints who were in such distressful circumstances, could not have failed to call their attention to the possibility of the Lord's Coming to deliver them, had there been any ground for offering them that comfort.

      This is a very remarkable argument indeed, in view of the facts to which our brother himself calls attention. He points out that the apostle had just written his first letter to those very saints. Indeed, it had been written so short a time previous that, as Mr. White says, "The ink with which the apostle had written his first epistle to the Thessalonians was scarcely dry before he sat down to write them a second letter." And in that first letter he had made known to them, as a special revelation from the Lord, that very "comfort," in regard [33] to which our friend supposes the apostle was silent, and upon which supposed silence he bases his argument. Those distressed Thessalonian saints had at that very moment before them the cheering words of comfort and assurance, so freshly written that the ink was scarcely dry, "Then WE which are alive and remain shall be caught up together with them (the sleeping saints who had been parted from them by death) in the clouds, to meet the Lord in the air.  . . Wherefore comfort one another with these words."

      Surely there was no need to repeat those words in the Second Epistle. Nor is it possible to mistake the meaning which was conveyed to the minds of those saints by the inspired words we have quoted. There is nothing uncertain or ambiguous about the words "WE which are alive and remain shall be caught up." They meant, and were intended to mean, that the saints then living might be still alive at the Lord's Coming.

      Those words of comfort moreover, were followed by words of admonition, warning the saints to watch and be sober. Such warnings almost invariably accompany references [34] to the Lord's Return, showing that the doctrine is given in the Scripture for the express purpose of influencing the conduct of the saints, to the end that they might always live as they would wish to be found at His Coming.

      Furthermore, in almost the last words of the First Epistle, the apostle utters the prayer, "And the very God of peace sanctify you wholly, and (may) your whole spirit, and soul, and body be preserved blameless unto the Coming of our Lord Jesus Christ."

      Again it is impossible to mistake the meaning of these words, or to err concerning the impression they made, and were intended to make, upon the minds of the saints.

      It is appropriate to refer, at this point, to the words addressed by another inspired writer to saints who were in great distress. The fifth chapter of James begins with a sharp warning to the "rich men" who have "heaped treasure together in the last days" (lit. Gr.). Then he utters words of comfort for the "brethren" who have been caused to suffer by reason of the heartless and unscrupulous acquisitiveness of the "rich men." The brethren are exhorted to be patient, and to [35] endure their trials, unto the Coming of the Lord"; and they are assured, moreover, that "the Coming of the Lord draweth nigh."

      The meaning, and the intended effect, of this Scripture are unmistakable. The inspired Apostle did not say or hint that the distressed saints must endure the still greater distresses of the Great Tribulation. And when uninspired men introduce that awful period between the suffering saints, and the "comfort of the Scripture," which has been graciously given for them in order that they "might have hope," they manifestly and radically change the meaning and effect of the Spirit's utterance. It is no encouragement to suffering saints to tell them that worse things are in store for them. There is all the difference in the world between looking for the Coming of the Lord, and looking for Antichrist and the Great Tribulation. The plain, undeniable fact is that where the Scriptures expressly and uniformly direct the attention and expectation of the tried saints to the Coming of the Lord, our friends who hold post-tribulation views, would direct their attention and expectation to the coming of Antichrist and the Tribulation. [36]

      We see, then, that our beloved brother has founded an argument upon a supposed omission of the Scriptures to point distressed saints to the prospect of the Lord's Coming, for their deliverance; whereas in fact the Scriptures do the very thing which our brother supposes they omit to do.

      The Lord said to His disciples, "In the world ye shall have tribulation" (John xvi. 33).

      Other Scriptures speak to the same effect; and the experience of the saints in all ages confirms it. Therefore, our friends argue, the saints should expect to go through the Great Tribulation. Does this conclusion follow from the premise? We say not so; but rather, if there be any pertinent conclusion to be drawn from the Scriptures cited, it would be the other way. If the Lord meant that the Great Tribulation was the portion of His saints, then there would needs be about three "great tribulations" every century--upwards of fifty to the present time--in order to meet the requirements of the case. But since there is to be [37] only one Great Tribulation it is apparent that the tribulation appointed to the saints must necessarily be of another sort, and that it is due to other causes than Antichrist.

      It is confusion to speak (as many do, but not Mr. White) of "the Church going through the Tribulation, when the utmost possibility would be that a part of one generation of saints might pass through it.

      Mr. White directs attention to our Lord's utterance in Luke xxi., particularly verses 25-28, saying that the events there predicted are "the immediate precursors of the personal Coming of the Lord." We believe that our friend has seriously misread this passage, and we ask the reader's particular attention to it.

      In the first place, Mr. White, in quoting the important verse 28, which he emphasizes by the use of capitals, omits from it words which have a controlling influence in determining the meaning of the passage. His version is as quoted at the head of this paragraph. We [38] have introduced stars to indicate the omitted words. Mr. White does not indicate the omission in any way. In the A. V., the verse reads, "And when ye see these things BEGIN TO COME TO PASS, then look up," etc. In the original text the word "beginning" stands in the position of emphasis. It reads thus: "But BEGINNING these things to come to pass, look ye up." We shall see presently the value of the omitted words.

      Now let us attentively examine the passage. In verses 20-24 the Lord foretells the destruction of Jerusalem, which occurred in the year 70. This event is not mentioned in either Matthew or Mark.

      He then condenses the succeeding epoch of Jewish history into a few words, saying, "and they shall be led away captive into all nations; and Jerusalem shall be trodden down of the Gentiles, until the Times of the Gentiles be fulfilled." This epoch of Jewish history has continued to the present time.

      Then in verses 25, 26, 27, the Lord speaks of certain things which are to take place on the earth. Luke's account does not mention the Great Tribulation, which all agree will take [39] place in Judea; but it tells of world-wide political conditions. "Upon the earth distress of nations with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming on the earth."

      The words "distress of nations" very aptly describe the great stress now existing in every nation of the world from China to Mexico, and which is specially acute in those nations known as the "Great Powers." In all of these are seen unprecedented labour troubles, rising tides of Socialism in various menacing forms, enormous and increasing burdens caused by the race of armaments, problems of taxation, land problems, industrial problems, increasing power of great monopolies, and the like. This is indeed "distress" of nations.

      Moreover, the distress is accompanied by "perplexity"; for the statesmen and politicians can see no way out of these complicated difficulties. How many attempts have been made, for example, to find a way to curtail the excessive and ruinous increase in military and naval armaments? Every nation most heartily wishes to stop, yet all are impelled by some [40] overmastering influence to continue the mad race. The "Great Powers" have not the power to cease from a course that points to their own ruin.

      The reference to the sea and waves roaring is doubtless a figurative description of the tumultuous uprisings of masses of peoples.

      Here, then, is the vivid picture of a world-wide state of political affairs, and one which certainly corresponds in a marvellous way with the now existing condition of the nations of the world. We grant that the present state of things admits of intensification; and that it might be protracted for a period of years. Nevertheless, the important question for us is this: Are we warranted, as we survey the present state of the nations, in drawing the conclusion that we are already at the "beginning" of those things whereof the Saviour spoke in this prophecy? If so, WHAT NEXT? The answer comes in the Lord's own words, "Then look up, lift up your heads, for your redemption draweth nigh."

      Will any one contend that these words have the same meaning for us as if the Lord had said, "When these things begin to come to [41] pass, then look out, beware, for Antichrist and the Great Tribulation draw nigh"? What ever others may think about it, I can only say that the meaning which the Lord's words convey to my mind are in direct contrast and contradiction to that which Mr. White gives as the effect and meaning of this passage.

      But the full force of the Scripture has not yet been brought out. In order to obtain it we must notice the contrast between the pronoun "they" in verse 27, and "ye" in verse 28; and also must notice that verse 28 should begin with "but," not "and." Thus what the Lord tells us is that "then," i. e., after all the predicted things have fully taken place, "shall THEY see the Son of Man coming in a cloud with power and great glory." We may pause here, to ask, Would the Lord have said "they shall see" if that was the occasion when His own saints should get their first sight of Him?

      This, we think, could not be. If that were the time when He is to appear for the first time to His waiting people, He could hardly suppress that transcendently important fact and speak only of His Appearing to the ungodly. Moreover, the next verse says, by way [42] of contrast, "But, when those things begin to come to pass" (i. e., in contrast to after they are all finished) "then look ye up, and lift up your heads, for your redemption draweth nigh."

      So the passage presents this contrast: THEY shall see the SON OF MAN coming for judgment, AFTER the predicted things have all happened; whereas ("but") WE are to look up for OUR REDEMPTION, when the predicted things BEGIN to come to pass.

      The contrasted terms may be thus exhibited:

      It should be noted that from verse 22 to 27 inclusive the prophecy has to do entirely with the ungodly. In its entirety it deals with them only. Having completed the prediction, the Lord adds the words, "But, beginning these things to come to pass, look ye up, and lift up your heads because draws near your redemption" (lit. Greek). This added clause, having to do solely with His own people, is quite distinct from what precedes. [43]

      The passage, moreover, presents the characteristic invariably found in those Scriptures which speak of the Lord's Coming for His saints, namely that there is no mention of the Great Tribulation.

      It seems to us that these words of our Lord give full warrant to His people to be looking up for His Coming, as a matter of daily expectation and possibility, from the very beginning of the predicted events.

      We do not wish to force the meaning of the passage in any way, and therefore concede fully that the Lord's words do not bind Him to come at any particular stage in the predicted events. Just as in Matt. xxiv., Mark xiii., and Luke xii., He left it open to Himself to come in any "watch" of the night, or at any "hour" so here He leaves the actual time of His Coming unannounced.

      We are quite aware that our friends, who contend for the post-tribulation Coming, may say that the passage might only mean that the beginning of the described conditions of the nations is the signal for us to look up in expectation of His Coming at the end of the predicted state of things. This, however, we could [44] not concede, for it would be inconsistent with the contrast indicated by the word "but," and with the change of pronouns. But even so, the essential conclusion remains unimpaired; for no one can possibly say that, if the Lord should descend from heaven to the air to raise the dead and catch away the living saints at "any moment" after the beginning of "those things," it would not be in precise accordance with the terms of the prophecy. That is the essence of the whole matter; for the utmost we contend for is that no unfulfilled prophecy now stands between us and the possibility of the Resurrection and Rapture.

      And furthermore, it is permissible for us to say that our friends, who introduce into the terms of this prophecy Antichrist and the Tribulation, and place them between the beginning of the things spoken of by the Lord and the promised "redemption," do thereby make a very large addition to the Lord's prophecy, and a very obvious and very serious alteration in the meaning of His words, and in their effect upon the hearts of His people.

      It is worth while in this connection to point out a difference between the account recorded [45] by Luke and that of Matthew. Luke, who makes no mention of the Tribulation, tells of the coming of our Redemption, and calls special attention to the beginning of the foretold events, saying nothing of "the end." On the other hand, Matthew, who mentions the Tribulation, says nothing about the Redemption of the saints, and nothing about the beginning, but calls attention to "the end," and lays stress upon it. These differences, though seemingly slight, are not without interest and importance in connection with our enquiry.

      We conclude, therefore, that Luke xxi., as to the portion cited by our brother, does not support his contention, but quite the reverse.

      This Scripture seems to be the main support of our friend's argument. Will it bear the weight of his contention? The passage reads:

      "It is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with His mighty [46] angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ."

      The first thing that strikes us, in reading this passage, is that it expressly awards "tribulation" to be ungodly, not to the saints; while to the latter it awards "rest." So that, at first glance at least, it Is not a Scripture that could be used to support the view that the Great Tribulation is apportioned to the saints. Nor, on closer examination, do we find in it a hint or suggestion that the present troubles of the saints were to be followed by the severer troubles and unspeakable horrors of the Great Tribulation. On the contrary, what is put before the tried saints is the distinct prospect of "rest."

      But our friend says that the promised "rest" will be given "when the Lord Jesus shall be revealed from heaven"; and this he takes to mean that the rest from sufferings will begin at, and not before, the revealing of the Lord Jesus with His mighty angels in flaming fire. It all turns upon the precise force of the word "when." The support which our friend finds for his argument depends entirely on holding [47] that the word "when" strictly defines the beginning of the saints' release from their trials, and compels us to conclude that those trials will continue up to the very moment of the revealing of the Lord in flaming fire, which will not be until after the Great Tribulation.

      But does the word "when" necessarily have this meaning? Manifestly not. Moreover, it is quite clear, upon study of the passage, that its purpose is not at all to state when the Rapture, spoken of in the first letter, will occur. We shall see later on that the purpose of the passage is to state the "recompense" which is to be awarded to those who were troubling the saints, and also the recompense which is to be awarded to the saints themselves. The period of recompense is the kingdom period, which is to be inaugurated "when the Lord shall be revealed." Verse 5 says that the endurance by the saints of persecutions and tribulations was "a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God for which ye also suffer."

      Inasmuch as the "kingdom" is expressly the subject of the passage, and as that will be the period of "recompense," both for [48] wrong-doers and for those who have suffered by their wrong-doings, the expression "when the Lord Jesus shall be revealed" aptly and accurately conveys the thought of an era of time when both classes will be in the condition justly due to them.

      What is promised to the saints is simply that the troubled ones shall be in the enjoyment of "rest" at the same time when "tribulation" is the portion of those who were troubling them. In order to the fulfilment of this promise it is not at all necessary that the trials of the distressed saints should continue up to the very time when the tribulation of the troublers begins. It would be equally fulfilled if the relief of the saints should begin--as by their Rapture, foretold in the First Epistle--weeks, or months, or years previously.

      It is easy to test the question whether the word "when" must needs be given the meaning required by our friend for the purpose of supporting his argument. If so, then it would follow that those very saints to whom the Epistle was addressed could have no relief from their earthly persecutions until the Lord should be revealed from heaven. But in fact [49] they have had release many centuries ago; and the Lord has not yet been revealed.

      On the other hand, the recompense promised them has not yet been awarded them. That they will receive "when the Lord Jesus shall be revealed from heaven."

      Therefore, the right interpretation of the passage seems to us to be free from doubt. But, inasmuch as this Scripture is of great importance, and has been seriously taken by not a few to sustain the post-tribulation view of the Rapture, it will repay us to examine it further.

      The following points are worthy of notice.

      (a). In verse 10 the period to which the passage refers is defined by the words, "When He shall come to be glorified." It has been pointed out that the original word is "when He shall have come"; and Mr. White admits this to be correct rendering. It shows that the Coming precedes the foretold conditions.

      (b). Our brother admits, as of course he must, that the Rapture will necessarily take place before the Lord "shall be revealed in flaming fire"; because when He shall be thus revealed, the saints shall also be revealed with [50] Him. But our brother says the interval between the Rapture and the Revealing will not be a "long interval," but only part of a day. But if it is necessary to insist upon such strict construction of the word "when," no interval, short or long, would be admissible. If any interval at all is introduced between the Rapture and the Revealing, then the foundation of the argument is destroyed. A "short" interval is just as effective for this as a "long" one. If the fact of an interval be granted, as it must be, and is, then there is nothing whatever to show whether its duration is "short" or "long," according to God's measure of time. His "little while" often seems to us to be a long time. For example, Paul says, speaking of his own unparalleled sufferings, "for our light affliction, which is but for a moment" (2 Cor. iv. 17).

      (c). It is very significant that, in 2 Thess., the apostle speaks, not of the Rapture of which he had spoken in his first letter (and which is the subject of our present inquiry), but of the rest which the saints are to enjoy when the Lord is revealed and the Kingdom set up. We are bound to take note of the fact that the [51] apostle does not speak here of the Rapture, but introduces a different subject. If he had meant to say that the Rapture, of which he had just written, would occur simultaneously with the revealing of the Lord in flaming fire, he would not have used the language we find in this passage.

      In seeking the reason for this change of subject, it is pertinent to observe that the Rapture and Resurrection are instantaneous events. We shall be changed in a moment, in the twinkling of an eye (1 Cor. xv. 51, 52). On the contrary, the "rest" is a condition of existence, extending over a period of time, like the Tribulation, and the trouble, spoken of in the same connection.

      Again, the apostle is speaking in 1 Thess. iv. of only one class of persons, the saints. Before them he puts the prospect of Resurrection and Rapture; and he does so "by the Word of the Lord."

      But in 2 Thess. i. he is speaking of two classes of persons, (1) the saints who were being troubled, and (2) those who were troubling them. And he now tells of the change that will take place in the condition of the two [52] classes when the Lord shall be revealed from heaven with His mighty angels in flaming fire, taking vengeance, etc. When that takes place, the apostle tells us, the state of both the two classes will be changed. The oppressors will thereafter undergo "tribulation," whereas the saints will be at the same time in the enjoyment of "rest."

      Combining the statements contained in the two passages (1 Thess. iv., and 2 Thess. i.), we learn that the Lord Himself will descend into the air with a shout, with the Voice of the Archangel, and with the trump of God--nothing said about His mighty angels, or flaming fire, or vengeance on the wicked--; and at that time the dead in Christ will rise, and they, with the living ones, be caught up to meet the Lord in the air. Subsequently, after an interval whose duration is not stated, the Lord shall be revealed, with His mighty angels, in flaming, fire, taking vengeance, etc.--nothing said about resurrection or rapture--and thereafter will be a period of "tribulation" for the troublers of the saints, and of "rest" for the saints themselves.

      The change in the status of both the classes [53] named in the passage could not be located at the time of the Lord's descent into the air, for the obvious reason that, at that time, only the saints will be affected.

      Furthermore, the passage in 2 Thess. i. refers expressly to the inauguration of the Kingdom of God--"that ye may be counted worthy of the Kingdom of God for which ye also suffer" (ver. 5). Sufferings are to be compensated in the kingdom. "if we suffer, we shall also reign with Him" (2 Tim. ii. 12).

      The purpose, therefore, of the passage is to point to the period when the sufferings which the saints were enduring at that time shall be compensated. That period (the kingdom) begins at the Revealing, not at the Rapture. Thus the exactitude of Scripture appears. The Resurrection and Rapture are wholly of grace; whereas the Kingdom always is mentioned in connection with rewards for faithfulness, obedience, or endurance of sufferings for Christ's sake.

      We regard it, therefore, as perfectly clear that the object of this passage is not to make known the point of time when the Resurrection and Rapture will occur, and that, on the [54] contrary, such revelation is entirely foreign to its purpose. Hence, we find in 2 Thess. i. no information as to whether or not the Rapture precedes the Great Tribulation; but, so far as the passage sheds any light at all upon that question, it confirms the view that the Great Tribulation is not the predicted portion of the saints, and that the latter will be caught up before it takes place.

      In the well-known passage, Titus ii. 13, we read that the grace of God teaches us how to live in this present age, "looking for that Blessed Hope, and the appearing of the glory of the great God and our Saviour, Jesus Christ." Other Scriptures such as 1 Cor. i. 7; 1 Tim. vi. 14; Col. iii. 4; 1 Pet. i. 13; 1 Pet. iv. 13, direct the expectations of the saints to the time of the Revealing of the glory of the Lord, rather than to the Resurrection and Rapture of the saints.

      Mr. White asks why this is so; and [55] apparently to his mind the explanation is that the Rapture of the saints and the Revealing of the Lord in glory, are simultaneous. But we cannot follow him in this deduction. The above cited Scriptures do not mention either the Rapture or the Tribulation. Hence it is not to be expected that we shall find in them an answer to the inquiry, which event comes first in point of time.

      On the other hand, we may readily discover excellent and weighty reasons why the foregoing and other Scriptures point to the period of the manifested glory of the Lord, and of His saints with Him, as the time when the "Hope" of the believer will be fully realized, and the promises of God completely fulfilled. The Resurrection and catching up of the saints, tremendously important as those events are, are but preliminaries to the great purpose of God for the glory of His beloved Son. Until His glory shall have been displayed in the very scene of His humiliation and shameful Death on the Cross, until the kingdoms of this world shall have become the Kingdom of our God and of His Christ, until all iniquity shall have been banished, and all enemies put [56] down, until every knee shall bow to Him, and every tongue shall confess that He is Lord, the purpose of the Father will yet await completion. If we think only of ourselves, then to be caught up from the place of trial to meet the Lord in the air fills about as much of expectation as our hearts will hold. But God's purpose is not chiefly for us, but for Himself. It has reference primarily not to our salvation, but to the glory of His Son. And even the subordinate place which the saints have in the mighty purpose of God, is not merely their deliverance from affliction, but the bringing of "many sons unto glory"; not merely the catching away of suffering saints from the earth, but the manifestation of the sons of God, and the deliverance of groaning creation itself from the bondage of corruption into the liberty of the glory of the children of God.

      Thus the Scriptures reveal abundant reason why the period of Christ's manifested glory is put before the saints as the consummation of their Hope. [57]

[LFTS 19-57]