Donald
Campbell agrees that “a recognition of the distinction between Israel
and the church supports the belief that the church will be removed from the
earth before the Tribulation at the rapture, the first phase of Christ’s
return. This is true because the Tribulation primarily concerns Israel , . . . although this period will see the
wrath of God poured out on the entire earth, the period relates particularly to
Israel .”[1]
The strict
dichotomy between Israel
and the Church is paramount to the entire pretribulation rapture theory. If the
Church is the true, spiritual Israel ,
the entire foundation for this theory is destroyed. We have seen in the
previous blog posts that a dispensational understanding of ecclesiology – the
distinction between Israel
and the Church – is not founded upon sound hermeneutics. It fails to do justice
to the New Testament understanding of what the Church is. This ecclesiology,
particularly the distinction between Israel and the Church, is foundational
to dispensational theology. In the forthcoming blog posts, we shall also
see why a dispensationalist is primarily one who adheres to this strict Israel
and the Church distinction.
Pretribulationism is a doctrinal conviction of many Far Eastern Bible College lecturers.[2] Amongst them are Dr Jeffrey Khoo, Dr Quek Suan Yew and Dr Prabhudas Koshy.[3] Khoo, who clearly advocates pretribulationism, writes:
“The Bible tells us that the world
will become increasingly wicked culminating with the evil rule of the
Antichrist who will set himself up as God, and demand worship from all. During
the seven-year Tribulation period, he will persecute Israel . This seven-year Tribulation
period is called “the time of Jacob’s Trouble” (Jer 30:7). Israel will suffer during this
period. It is “Jacob’s” trouble. Jacob is Israel , not the Church. The Church
will not be present during this time, but will be raptured, snatched up in a
micro-second to be with Christ in heaven (1 Thess 4:16-17). During this
Tribulation period, God will pour out His wrath upon the unbelieving
inhabitants of the earth. It will end with Christ returning to earth with His
saints to fight the Antichrist and his armies, destroying all of them at the
battle of Armageddon (Rev 16:16, 19:11-21).”[4]
In another
place, Dr Khoo reiterates the same doctrine:
“The rapture of the saints will
occur before God judges the world with His wrath during the 7-year
Tribulation period. This dreadful period is called “the great day of His wrath”
(Rev 6:17, 11:18, 15:1, 7, 16:1, 19, 19:15).”[5]
It must be
emphasized that the Israel/Church distinction is the only hermeneutical basis
for the pretribulation rapture theory. This theory will inevitably encounter
problems when the reader considers the fact that numerous people, mainly Jews,
will be saved during the Great Tribulation. These tribulation saints are
obviously part of the church of Christ; even Dispensationalists and Bible
Presbyterians must concede that these saints are to be saved via the same
gospel. If the Church is to be raptured prior to the time of Jacob’s trouble,
why not also the local churches founded during the Great Tribulation?
Therefore, if tribulation saints belong to the Church, the practical rationale
for a pretribulation rapture – the deliverance of the Church from the Great
Tribulation - is completely demolished.
The
pretribulation rapture is not a position explicitly taught in the Scriptures.[6] One
cannot arrive at this view unless one sees an artificial dichotomy between Israel
and the church. Dr John Walvoord, arguably the most influential and prominent
defender of the pretribulation rapture position, candidly admits that this
doctrine is entirely inferential. It rests squarely upon the sine qua non of Dispensationalism i.e.
the distinction between Israel
and the church.
John
Walvoord elaborates:
“It is safe to say that
pretribulationism depends on a particular definition of the church. . . . If
the term church includes saints of all ages, then it is self-evident
that the church will go through the Tribulation, as all agree that there will
be saints in this time of trouble. If, however, the term church applies
only to a certain body of saints, namely, the saints of this present
dispensation, then the possibility of the translation of the church before the
Tribulation is possible [sic]
and even probable.”[7]
Even if we
graciously allow dispensational ecclesiology to be a tenable position (which
all Covenant theologians believe to be clearly unscriptural), Dr Walvoord
admits that the pretribulation position is only possible, or at best, probable.
But given the erroneous ecclesiology of Dispensationalism, where, then, is the
foundation for a pretribulational rapture? Will the Bible Presbyterians accept
the dispensationalist’s definition of the term church i.e. that it
“applies only to a certain body of saints, namely, the saints of this present
dispensation?” Surely the Bible Presbyterians are not trying to insinuate that
Old Testament saints are not part of the church.
Dr Walvoord
emphasizes the fact that “if the term church includes saints of all
ages, then it is self-evident that the church will go through the Tribulation.”
Bible Presbyterians, therefore, must consider whether the Church includes
saints from all ages, that is, both the Old Testament saints and the New Testament
saints. If they accept the Reformed teaching of the Church as consisting of
saints from all ages, then they must seriously rethink their position on
pretribulationism.
William Cox
summarizes the Reformed position on ecclesiology:
“The church existed in the Old
Testament in the form of the elect remnant within national Israel . Israel was the type while the
Christian church is the antitype or fulfillment. Christ, by dying on the cross,
tore down the middle wall of partition, took the two men – Israelites and
Gentiles – and made the two into one man thus constituting the body of Christ.
(Eph. 2:14-16). Though the mystery was hidden from the Old Testament prophets
in general, it was God’s plan all along to include Gentile believers in the
body of which the believing remnant of Israel was the human foundation.
(Eph. 3:4-6).”[8]
Dispensationalists,
therefore, err gravely by putting asunder what God had joined together.
References
[1] Donald K. Campbell, “The Church in God’s
Prophetic Program,” in Essays in Honor of J. Dwight Pentecost, eds.
Stanley Toussaint and Charles Dyer (Chicago: Moody Press, 1986), 150.
[2] As discussed in chapter 1, dispensational
ecclesiology contradicts the Westminster Confession of Faith, Chapter XXV,
sections I, II and III, as well as the Belgic Confession of Faith, article 27.
[3] James Oliver Buswell, however, “took the
mid-tribulational view of the rapture of the church. According to him the “last
trump” of 1 Cor 15:52 is to be identified with the seventh and last trumpet of
Rev 11:15. The Church Age (“the times of the Gentiles,” Luke 21:24) ends at
this moment.” See Jeffrey Khoo, “Dispensational
Premillennialism in Reformed Theology: The Contribution of J. O. Buswell to the
Millennial Debate,” Journal of the
Evangelical Theological Society 44, no. 4 (2001): 713. But this
understanding of the Church Age also sees it as essentially a parenthesis
within God’s prophetic program for Israel .
[4] Jeffrey Khoo, “Three Views on the
Millennium: Which?,” The Burning Bush
5, no. 2 (1999): 71.
[5] Jeffrey Khoo, Fundamentals of the Christian Faith: A Reformed and Premillennial Study
of Christian Basics (Singapore: Far Eastern Bible College Press, 2005), 133.
[6] For an introduction to the problems of
pretribulationism, see Brian Schwertley, Is the Pretribulation Rapture Biblical? [article on-line]; available from http://reformedonline.com/view/reformedonline/rapture.htm;
Internet; accessed 10 October 2005. Please note that Schwertley’s
eschatological position is Postmillennialism.
[7] John Walvoord, The Rapture Question,
rev. ed. (Grand Rapids: Zondervan, 1979), 21-22.
[8] William E. Cox, Amillennialism Today (Phillipsburg, NJ: Presbyterian and Reformed
Publishing Co, 1966), 56. See pp. 34-56 for a concise, yet superb rebuttal of
Dispensational ecclesiology. Cox was a former Dispensationalist who
subsequently became an Amillennialist.