“The concept of apostasy is almost Bible-wide, but our concern here is for that apostasy which will occur just before the Lord’s return. Paul spoke of it in both specific and general terms. Our focus will be on its specific use in 2 Thessalonians 2 and its general use in 2 Timothy 3.
The specific reference in 2 Thessalonians 2:2 speaks of “the apostasia” as a precursor to the day of the Lord. How the rapture of the Church relates to the day of the Lord then is Paul’s theme in this passage and will be ours in the first part of this discussion. Since the time of the rapture is a debated issue with five basic views being proposed (pre-trib.; partial rapture; midtrib.; pre-wrath; and post-trib.), it will help to briefly recite the grounds for holding the pre-trib. position as related to the problem of apostasy.
The Pre-tribulational View of the Rapture
As previously stated, the pre-tribulation view maintains that Christ will come to catch away the Church just before the seventieth week of Israel begins. That (I believe) will also begin the day of the Lord and the tribulation period. The “day of the Lord” is that future period in which God will deal with the world in judgment, following which His reign of peace on earth
will take place. Related to Israel, it is primarily that prophesied period of the “seventieth week” which Jesus declared would take place just before His return in glory, followed by the blessing period of the Millennial reign. How then does the Church fit into this picture? This question was adroitly answered by both Jesus and Paul, from which the pre-tribulation rapture position is established.
1. Jesus Describes His Coming In Two Different Ways (Matt 24, Jn 14)
The Lord gave two prophetic addresses to the twelve disciples before His departure, preparing them for His coming absence. One was the Olivet Discourse on Wednesday; the other, the Upper Room Discourse on Thursday. Though both speak of His coming again, they appear to
speak of two entirely different events. The first discourse was given in answer to the disciples’ question as to when He would return to fulfill His program with Israel (Matt. 23:39; Ps. 118:26), and what sign would announce His coming. In reply Jesus simply elaborated on Daniel’s
prophecy, declaring that the “abomination of desolation” will signal the beginning of the “great tribulation,” a period of intense distress for Israel. That sign will alert the nation to the time of His coming three and one-half years later. Following this final purge of Israel, Christ will return to judge the wicked and deliver the faithful. Far from giving up His covenant program for Israel, He assured them that He would come again with salvation and healing to regather the remnant for Millennial blessings (Matt. 24:31; Is. 27:13).
The Upper Room Discourse, however, was entirely different, being a reply to Peter’s question as to when they would follow Him to where He was going. His answer here sharply contrasts with the Olivet Discourse. Rather than portraying the extreme tribulations that will precede His coming to Israel, Jesus announced the coming of the Holy Spirit to teach and prepare them for service until He returns. At that time He will take them to the Father’s house (John 14:1-3).
Whereas the Olivet Discourse described His final coming to Israel to prepare the remnant for the Messianic kingdom, the Upper Room Discourse announced His coming to receive them to the Father’s house. Two different groups are addressed, though He spoke to the same disciples. They first represented the faithful of Israel, a remnant of which would be on earth when He returned to set up His kingdom. But they also represented the new body of the Church who would be taught and empowered by the Holy Spirit till He comes to take them to the Father’s house.
Many attempts have been made to harmonize these two comings of Christ as one, but they are fraught with insurmountable difficulties. Any vague similarities drawn are rather incidental. The main reason many try to meld them into one is that they were addressed to the same group of disciples (except Judas). Too often it is forgotten that the disciples were at that
time the faithful remnant of Israel. No one else could have represented that group to whom Christ will return to fulfill His covenant program. For this reason Jesus obviously had to speak to them as representing both groups, here addressing the Church on the eve of His going to the Cross.
These two addresses strongly (suggest) that His coming will be in two stages, first to receive the Church out of the world, and later to purge and refine the remnant of Israel in the world.
2. The Church accompanies Christ as He returns in glory (Rev. 19)
A second support for the pre-tribulation position comes from Jesus’ later words in Revelation. When Christ returns after the great tribulation, He will be accompanied by an army from heaven. These are identified by their “fine linen” as the wife of the Lamb (19:7-8, 14). They are associated with Him as He comes to judge, make war, and reign over the earth (I Cor. 6:2; 2 Tim. 2:12; Rev. 20:4-6).
Prior to this return, however, there are two events which will have already taken place in heaven. One is the marriage of Christ to His bride, here seen as already past (1st of a cluster of 3 aorists), evidently solemnized at God’s throne. The marriage feast that follows (deipnon tou gamou) is distinguished from the marriage itself (gamos, vv. 7, 9), and is described by Jesus in Matthew 25:1-13 as taking place on earth. Thus His bride will accompany Him after the marriage to the marriage feast on earth as a part of His glory. A second event already past when He returns is the giving of rewards to the Church (Rev. 19:8). The bride’s wedding garments are
called “fine linen,” embroidered with her righteous deeds. This symbol is the Lord’s way of emphasizing how each believer contributes to Christ’s glory for that grand occasion by their faithful service on earth. It follows the custom of each bride preparing her wedding dress; but it also suggests an eternal garment, rather than just a wedding or “going-away outfit.”
The implication is almost incontrovertible that the Church will have been with the Lord for some time prior to His return to earth. Though these two events could conceivably take less than seven years, there is no reason such momentous ceremonies and celebrations at the Father’s throne should not involve some quality time. Surely the marriage of all marriages will not be a split-second affair, such as a simultaneous rapture and return to earth would require. At that marriage all the incomprehensible splendors the Father can lavish on His Son will doubtless be showered on this heavenly Groom and His bride. It is logical to see this as taking some time, and the Bible gives every evidence that it will.
3 The need for a time gap to salvage a millennial people
Besides the need for an interval in heaven between the rapture and Christ’s return, a similar need is apparent here on earth. Since the Millennium or Messianic age directly follows His return, a redeemed remnant in mortal bodies will necessarily be on earth to begin that grand
society fulfilling the messianic promises (Isa. 11; 35; 65:19-25). Included will be the righteous remnant of Israel, as well as many Gentiles (Matt. 25:32f). Through this salvaged remnant the Lord will fulfill His covenant promises and bless the world with unprecedented glory (Rom. 11:l5ff.)
If, however, the rapture takes place at Christ’s return and the judgment of “sheep and goat” nations immediately follows (Matt. 25:32), where would such a redeemed group apart from the resurrected Church come from? The “sheep” would be raptured and the “goats” would go away to eternal punishment (Matt. 25:34, 46), thus leaving no earthly nucleus for that millennial kingdom. Without such an earthly people the purposes of the Messianic age as prophesied could not be fulfilled.
Recognizing a pre-trib. rapture, however, resolves that problem. With this view a seven-year period will transpire in which a large group of people from every nation are saved (Rev.7:9-14). Many will be martyred, but many others will survive those trials to be assigned by Christ a place in His earthly kingdom. The fact that these will have missed the rapture of the
Church does not suggest a “second chance” for procrastinators. Paul declared that those who have heard and neglected the gospel prior to the rapture will only be ensnared in a continued delusion (2 Thess. 2:11). Others, however, who have not had that opportunity will respond and be saved during that reign of terror to enter the kingdom of Christ’s Millennial reign.
Again, it might be asked why this should take seven years. Could not this remnant be saved instantly at the second coming, as seems the case with those Israelites in Zechariah 12:10ff.? These appear to make their first response as they see the nail wounds of Messiah.
With a sovereign God, of course, anything is possible, but not when He has declared it otherwise. The contexts of Matthew 25 and Revelation 6-18 show that such an instantaneous mass conversion is hardly the case, even for this Jewish remnant. The “wise virgins” of Matthew 25:10 and the “sheep” of Matthew 25:34 who enter the millennial kingdom are those who have made adequate preparation prior to that time. They are not saved at that time, but acclaimed as genuine believers as the lost are sent away. To assume that many will have rejected the gospel even through the tribulation and then are saved as they see Christ returning, is highly unlikely. Though many will be saved during that tribulation period who have not had a previous opportunity, it will be through a proper reception of the gospel as demonstrated by their readiness to align with Christ’s cause in a world of wickedness.
The need for this time gap then makes it almost inevitable that the rapture will take place some time before Christ’s coming to the earth. This provides a time span in which God will deal with the world in judgment, sifting it and calling out “brands from the burning” before the fiery judgments takes place.
READ MORE:
“THE APOSTASY AS IT RELATES TO THE LORD’S RETURN”
Stanley A. Ellisen
http://www.pre-trib.org/…/…/Ellisen-TheApostasyAsItRelat.pdf
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“…The word apostasia means simply “departure.” As with all words, context must determine the precise meaning. In some cases, apostasia means spiritual departure (i.e. falling away or departing from the faith). And in other cases, apostasia means physical departure (i.e. moving from point A to point B).
The question at hand is: What does Paul mean by the word apostasia? How is he using this term? Let’s look a little deeper at this important word apostasia.
In the first century, we see apostasia used by the historian, Josephus, in a political sense (Jos. Vit., 43) to signify a rebellion against civil authority. However, the term was also used during this time to describe a fever departing from an ill person, and a boat departing from a dock
The term apostasia is used in the Old Testament (LXX) mostly of departing from or rebelling against the Law of Moses (2 Chron. 29:19; 33:19; Jer. 2:19).
In the New Testament, the verb form of the word, aphistēmi, is used fifteen times, while the noun, apostasia, is used only twice. There is no difference between the basic meaning of the noun and verb. They both mean departure (or depart in the case of the verb).
In the NT, sometimes it refers to departure from religious teachings. For example, in Acts 21:21 Paul is accused of teaching “all the Jews who are among the Gentiles to forsake [apostasia] Moses” (see also Luke 8:13; 1 Tim. 4:1; and Heb. 3:12 where aphistēmi is used). Aphistēmi is also used of rebellion against civil authority (Acts 5:37-38). Yet, the verb form aphistēmi is used most often of physical departure (Luke 2:37; 4:13; 13:27; Acts 12:10; 15:38; 19:9; 22:29; 2 Cor. 12:8; 2 Tim. 2:19).
So it is clear that the Greek term apostasia can mean both spiritual departure and physical departure. How is it used in 2 Thessalonians 2:3? We must look at the context. Is there anything in the immediate context to suggest that Paul is referring to a spiritual falling away—an “apostasy” the way we normally use the word in English. Not that I can find! But there is, in fact, much contextual evidence in 2 Thessalonians 2:1-12 that Paul has a physical departure in mind.
In the first place, we see reference to physical movement in 2:1 when the Lord “comes” in the sky (1 Thess. 4:13-18) and believers are “gathered together to Him.” In the second place, Paul refers to the “restrainer” being “taken out of the way” (2:7). He also speaks of the “coming” (or arrival) of the antichrist on the world scene (2:9). So there is a lot of physical movement going on in this passage.
Moreover, in light of Paul’s teaching about the Rapture in his first letter to the Thessalonians, and his insistence twice in that letter that the Thessalonians need not fear being left on earth during the outpouring of God’s prophetic wrath (1 Thess. 1:10; 5:9), it seems natural to conclude that in his second letter he would remind them again that they cannot be in the Day of the Lord yet because the “departure” (i.e. the rescue from earth to heaven—the Rapture!) has not happened yet.
So here is how I summarize/paraphrase 2 Thessalonians 2:1-12.
My Thessalonian brethren—concerning the Lord’s coming to rescue us from the Day of the Lord’s wrath, which I have already told you about in my first letter, I ask you not to be worried or shaken in your faith. I realize that some false teachers are suggesting that the Day of the Lord has already begun and that you are about to face the full force of God’s wrath on earth.
But don’t believe it! Don’t be deceived. Remember, as I said before, the Day of the Lord will not begin until after you depart from this earth! And not only that, but before the Day of the Lord can begin, the man of sin—the antichrist—must be unveiled first.
Since neither of these things has happened—the departure and the revelation of the antichrist—you cannot possibly be in the Day of the Lord. So fear not! And be aware that when the antichrist does come, after you have all been rescued from this present evil age (Gal. 1:4), he will bring terrible deception and lying wonders on the earth and many will perish because they never believed the Gospel.
In light of all the evidence: exegetical, lexical, contextual, and theological, I think it is best to take the word apostasia in 2 Thessalonians 2:3 as a reference to a physical departure, namely the Rapture. This view is shared by such notable scholars as Tommy Ice, Tim LaHaye, J. Dwight Pentecost, Kenneth Wuest, Allen MacRae, E. Schuyler English, Stanley Ellison, H. Wayne House, and others.■”
READ MORE:
PROPHECY: IS THE RAPTURE IN 2 THESSALONIANS 2:3?
07-14-2014 Grace Family Journal J.B. Hixson
http://www.gracegospelpress.org/prophecy-is-the-rapture-in…/