The Rapture Doctrine
A relatively new doctrine entitled "The Rapture Doctrine" maintains that faithful Christians need not be anxious about the end time, since they will not have to endure its tribulation. Oddly enough, this doctrine has been developed to support the proximity of the end time, which should have the opposite effect. Still, it is welcome news for those who are insecure about this tribulation and are willing to accept this teaching for the safety offered. Although only a minority of Christians publicly subscribe to it, it is getting increased publicity by some Christian leaders while others are remaining silent. Such circumstances have the net effect of easing in its acceptance, although this has not been sufficiently warranted.
Reliance on this doctrine is therefore precarious at best. Under such circumstances, acceptance of its teachings without sufficient basis would constitute acceptance based upon emotion. Its subscribers would be swayed by emotion versus reason. Although emotions have their place, they are not to be confused with faith and are not a reliable authority for interpretation of the Bible. On the contrary, reliance on emotions makes us vulnerable to false teachings that are justified through emotional seduction. We must therefore subdue our emotions and hold fast to reason to analyze important teachings for logic and merit. This doctrine addresses some important issues and must therefore be so analyzed before acceptance. However, this is not so easily done because its justification has not been made readily available in sufficient depth. This study has therefore been compiled to provide a summary its origins, teachings, and analysis.
The Rapture Doctrine has evolved from historical attempts to interpret the Bible's Book of Revelation, particularly recent attempts that took place in the 19th century following the defeat of the European dictator Napoleon Bonaparte. Prior to that defeat Napoleon had conquered most of Europe and had terminated the existence of the Holy Roman Empire, which had existed for approximately 1000 years. During his reign, he had caused much death in his wars and distress in his economic policies. He, of course, was defeated by a combined European force, abdicated, and was banished to the isle of Elba off the coast of Italy. Soon thereafter, however, he brazenly returned to usurp the throne of France only to war again for another defeat, banishment, and death on the island of St. Helena in the South Atlantic.
Prior to his rise to power he was observed to be frequenting the seashore for contemplation. This practice resembled the prophecy in Revelation 12: 18 "And he stood upon the sand of the sea". His second return must have evoked recollection of the prophecies in Revelation 17: 8 and 17: 11 as follows:
"The beast which thou sawest, was, and is not, and shall come up out of the bottomless pit and go into destruction. And the inhabitants on the earth (whose names are not written in the book of life from the foundation of the world) shall wonder, seeing the beast that was and is not." and "the beast which was and is not: the same also is the eighth, and is of the seven, and goeth into destruction."
Consequently, many regarded him as a monster and probably the Antichrist. It is no wonder, then, that the end of the 1000 year old Holy Roman Empire, the death and deprivation of Napoleon's reign, and his consequent defeat led to a belief that Christ's second return was imminent. Expectation for this event ran high at that time. Shortly thereafter, an American named Mr. William Miller calculated and predicted that the Second Advent would take place between 1843 and 1844 AD. His calculations were reported to be based upon Daniel 8: 13-14:
"And I heard one of the saints speaking, and one saint said to another I know not to whom, that was speaking: How long shall be the vision, concerning the continual sacrifice, and the sin of the desolation that is made: and the sanctuary, and the strength be trodden under foot? And he said to him: Unto evening and morning two thousand three hundred days: and the sanctuary shall be cleansed."
"Unto evening and morning two thousand three hundred days..." can be interpreted as the six years and almost four months: which was the whole time from the beginning of the persecution of Antiochus till his death. However, Mr. Miller believed that this prophecy was yet to be fulfilled. Although his calculations remain mysterious, his prediction was widely published, creating much expectation that resulted in much disappointment when this event did not take place.
In view of historical disappointments and now this disappointment, end time prophets were losing credibility. However, belief in Revelation continued, so these prophets were challenged to provide an interpretation that would regain confidence. Such an interpretation particularly had to resolve prior disappointments by resolving their primary causes. Many of these disappointments were primarily prompted by expectations based upon interpretation of numbers referenced in Revelation addressing periods of time, such as 3.5, 7, 1000, 1260 and 1290.
These numbers were consequently interpreted to be AD calendar years when events described by Revelation would take place, particularly the second coming of Christ. Of particular interest was the number 1000 referenced in Revelation 20: 4 that specified a 1000 year reign of the faithful with Christ. However, as time moved on past years such as 1000 AD, 1260 AD, 1290 AD and the demise of the 1000 year Holy Roman Empire, expected events had not taken place. As such, the 1000 year reign had not taken place either. It then became more and more apparent that this 1000 year reign had to take place sometime in the future. But how could it take place in the future, if the end time were near? A very sound question facing end time prophets! Such a question was addressed by a new doctrine promoted principally in the 19th century by a Briton named Mr. John Nelson Darby who coined it under the name "The Rapture Doctrine."
It preached a secret coming of Christ prior to period of tribulation described by Revelation at which time faithful Christians will be spared the ordeal of this tribulation by being physically removed from the earth prior to its happening, returned after it is over, and reign with Christ on earth in an era of peace for 1000 years. Proponents of this doctrine support their teachings on the premise that the end time is a period of God's wrath from which He will shelter His faithful as indicated in 1 Thessalonians 5: 9-10 "For God hath not appointed us unto wrath: but unto the purchasing of salvation by our Lord Jesus Christ, who died for us: that, whether we watch or sleep, we may live together with him."
Thus, they say that the faithful will be removed from the earth prior to this tribulation as indicated in 1 Thessalonians 4: 16 "Then we who are alive, who are left, shall be taken up together with them in the clouds to meet Christ, into the air: and so shall we be always with the Lord. Wherefore, comfort ye one another with these words." They teach that this sheltering is corroborated by Matthew 24: 36-42,
"And as in the days of Noe, so shall also the coming of the Son of man be. For, as in the days before the flood they were eating and drinking, marrying and giving in marriage, even till that day in which Noe entered into the ark: And they knew not till the flood came and took them all away: so also shall the coming of the Son of man be. Then two shall be in the field. One shall be taken and one shall be left. Two women shall be grinding at the mill. One shall be taken and one shall be left. Watch ye therefore, because you know not what hour your Lord will come."
Proponents of the doctrine use the phrase "one shall be taken and one shall be left" to interpret the manner in which these persons shall be taken up into the clouds to meet Christ. This manner is one of surprise and force as is the case with abduction. Thus, the term "rapture" is used which is taken from the Latin "raptus" meaning "abduction".
This doctrine is well named, but is at odds with Acts 1: 11 - "Ye men of Galilee, why stand you looking up to heaven? This Jesus who is taken up from you into heaven, shall so come as you have seen him going into heaven." It is also at odds with Matthew 26: 64 where Jesus said to the high priest when he asked Him if He was the Messiah: "Thou hast said it. Nevertheless I say to you, hereafter you shall see the Son of man sitting on the right hand of the power of God and coming in the clouds of heaven." The word "hereafter" compels one to believe that His next appearance as the Messiah will not be secretive as at His trial before the high priest or as professed by the Rapture doctrine, but a public display of majesty as He returns upon a cloud as described in detail by Matthew 24: 29-31:
"And immediately after the tribulation of those days, the sun shall be darkened and the moon shall not give her light and the stars shall fall from Heaven and the powers of Heaven shall be moved. And then shall appear the sign of the Son of man in Heaven. And then shall all tribes of the earth mourn: and they shall see the Son of man coming in the clouds of Heaven with much power and majesty. And he shall send his angels with a trumpet and a great voice: and they shall gather together his elect from the four winds, from the farthest parts of the Heavens to the utmost bounds of them."
These verses tell us that the Son of man will come upon a cloud after the tribulation, not before. Such "abduction" is hardly applicable to this scenario. For this return will take place in a period of tribulation when the tranquility implied by Matthew 24: 40-41 will not exist. Per the Rapture Doctrine the pairs of persons described will each contain one who is faithful, who will be taken, and one who is not, who will be left. However, during this period the faithful and unfaithful will not likely be together as described. The unfaithful will be wearing the "mark of the beast" and will be persecuting the faithful. The faithful will not be so marked and will have distanced themselves from the unfaithful for protection.
In addition, this return of the Son of man will be preceded with the darkening of the sun and moon, the mourning of the tribes of the earth, and the trumpets of His angels. Thus, those who will be taken up into the clouds to meet Christ will not be taken by surprise as implied by Matthew 24: 40-41. Rather, they will have to wait their turn, since the resurrected faithful departed will rise first according to 1 Thessalonians 4: 15 "For the Lord himself shall come down from heaven with commandment and with the voice of an archangel and with the trumpet of God: and the dead who are in Christ shall rise first."
Matthew 24: 36-42, nevertheless, confirms that the phrase "One shall be taken and one shall be left" is a prophecy relating to the tribulation. The context of these verses indicates that it is relevant to the beginning of this tribulation when there is a transition from tranquility to tribulation. Due to the atmosphere of tranquility, the element of abruptness or surprise is entirely possible. People will not be marked by the sign of the beast, so the faithful and unfaithful will be together, whether working or not.
Thus, proponents of this doctrine claim that this abduction will take place prior to the tribulation in a secret, but similar manner wherein the "faithful" will be removed from the earth to meet the Son of man in the clouds. They would then be spared the tribulation and returned to earth after it is over in accordance with Matthew 24: 29-31. In other words, they would be the elect who would be gathered "from the four winds, from the farthest parts of the Heavens to the utmost bounds of them." Or, they would be gathered from regions above earth, instead of from the earth, and returned to the earth with Him at the end of the tribulation.
Opponents of this doctrine would counter such a belief on the premise that it contradicts scripture regarding the number of times that the Son of man will come to earth. Scripture supports only two such times, whereas the proponents of the doctrine teach three. In defense these proponents could say that Christ did return to the apostle John when he received the vision contained within Revelation. Further, there remains much that is still unknown in Revelation, so another return is conceivable and provides a legitimate interpretation of the Matthew 24: 40 phrase "One shall be taken and one shall be left".
For the sake of argument let us assume that the proponents are correct. What then would these "elect" have to face when they return to earth after the tribulation? According to the sequence provided in Revelation 14: 14-20 they would return to face the wrath of God on the earth that shall follow the return of the Son of man coming on a cloud. The Rapture Doctrine therefore contradicts itself.
The word of God, however, does not contradict itself. The Matthew 24: 40-41 verses are accepted as the word of God, so they must refer to other events happening at the beginning of this tribulation. Such events are described in Matthew 24: 15-21 as follows:
"When therefore you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that readeth let him understand. Then they that are in Judea, let them flee to the mountains: And he that is on the housetop, let him not come down to take any thing out of his house: And he that is in the field, let him not go back to take his coat. And woe to them that are with child and that give suck in those days. But pray that your flight be not in the winter or on the sabbath. For there shall be then great tribulation, such as hath not been from the beginning of the world until now, neither shall be."
These verses also constitute a prophecy relating to the tribulation. Their context indicates that they are also relevant to the beginning of this tribulation, when there is a transition from tranquility to tribulation. The element of abruptness is present, so they also indicate abduction. The admonition is made to all the people living in Judea, so they indicate an abduction of many. Alarm is expressed concerning this abduction, indicating that it has very grave consequences. This indication is supported by Matthew 24: 42 "Watch ye therefore, because you know not what hour your Lord will come." Since we generally expect to meet the Lord at death, these grave consequences are apparent. Matthew 24: 40-41 and 24: 15-21 then appear to be referring to the same scenario - the abduction and execution of much of the population of Judea at the beginning of the tribulation. Thus, a reasonable alternative interpretation of Matthew 24: 40-41 has been established and the Rapture Doctrine is well challenged by this interpretation.
On the other hand, proponents of the Rapture Doctrine could challenge this alternative meaning for further support. They could claim that such a scenario is most unprecedented and would therefore be included in Revelation. But it is not. That is a very reasonable position. Although the world has witnessed persecution of the Jews in the past, this scenario indicates that persecution is not the objective. "One will be taken, and one will be left" is not consistent with this objective, so this interpretation is weak. That is also a good position on this scenario if persecution was the only objective.
However, the verses cited do not say anything confirming that persecution is the only objective. The word "tribulation" is used and it is a more comprehensive term. It includes other difficulties such as war, destitution, illness and famine. That being the case, other objectives must also be considered. Determination of objectives requires knowledge relating to plans for the future, as well as circumstances stemming from the past.
In the case of this scenario, the acquisition of such knowledge really requires an accurate interpretation of Revelation in general, as well as other books of the Bible addressing end time events and events leading up to the end time. It really requires a comprehensive study of all of these books based on reasonable facts and deduction. The current world certainly abounds in sensational explanations of these books that have served to promote apprehension relieved by the Rapture Doctrine. Since this doctrine has been well challenged by an alternative interpretation, it is only proper that this challenge be supported by the required comprehensive study.
Such a study has been conducted. The results indicate that the envisioned abduction and execution of much of the population of Judea at the beginning of the tribulation most probably constitutes a covert simulation of the Battle of Armageddon. Such a conclusion is reasonable and is consistent with other indications in Revelation. It is reasonable since only this battle can compare with such an event in location, character, and magnitude. It is consistent with other events primarily because Revelation indicates the general use of simulation of the return of Christ in the form of a "False Prophet". This False Prophet will preempt this return and simulate the activities that are generally expected to follow it. This includes the Battle of Armageddon according to Revelation 14: 14-20 as follows:
"And I saw: and behold a white cloud and upon the cloud one sitting like to the Son of man, having on his head a crown of gold and in his hand a sharp sickle. And another angel came out from the temple, crying with a loud voice to him that sat upon the cloud: Thrust in thy sickle and reap, because the hour is come to reap. For the harvest of the earth is ripe. And he that sat on the cloud thrust his sickle into the earth: and the earth was reaped. And another angel came out of the temple which is in heaven, he also having a sharp sickle. And another angel came out from the altar, who had power over fire. And he cried with a loud voice to him that had the sharp sickle, saying: Thrust in thy sharp sickle and gather the clusters of the vineyard of the earth, because the grapes thereof are ripe.
And the angel thrust in his sharp sickle into the earth and gathered the vineyard of the earth and cast it into the great press of the wrath of God: And the press was trodden without the city, and blood came out of the press, up to the horses' bridles, for a thousand and six hundred furlongs." Revelation 16:16 comments further on this matter "And he shall gather them together into a place which in Hebrew is called Armageddon."
Matthew 24: 40-41 and 24: 15-21 can therefore be reasonably interpreted as an inference to a covert simulation of the Battle of Armageddon by the False Prophet that will precede the tribulation. Matthew 24: 40-41 can also be reasonably interpreted as an inference to a similar worldwide event that will precede the tribulation as described in Revelation 9: 3-16. These verses portray an attack on the whole world that includes a chemical attack on its inhabitants.
Such a chemical attack can be reasonably interpreted to simulate the first of seven plagues that shall follow the tribulation as described in Revelation 16. This first plague is the plague of sores described in Revelation 16:2 - “And the first went and poured out his vial upon the earth. And there fell a sore and grievous wound upon men who had the character of the beast: and upon them that adored the image thereof.”
Per Revelation 9: 5 some survivors of the chemical attack, or simulated plague, will be subjected to five months of torture with agony like the pain of scorpion stings. These stings appear to be inflicted by a biological chemical fired from an armada of military helicopters described as locusts by Revelation 9: 7-10 as follows:
"And the shapes of the locusts were like unto horses prepared unto battle. And on their heads were, as it were, crowns like gold: and their faces were as the faces of men. And they had hair as the hair of women: and their teeth were as lions. And they had breastplates as breastplates of iron: and the noise of their wings was as the noise of chariots and many horses running to battle. And they had tails like to scorpions: and there were stings in their tails. And their power was to hurt men, five months."
The sting will be inflicted to torture, but not to kill the people "who did not have the mark of God on their foreheads" afforded to the faithful per Revelation 3: 12 and 7: 3. Per Revelation 9: 5-6 "And it was given unto them that they should not kill them: but that they should torment them five months. And their torment was as the torment of a scorpion when he striketh a man. And in those days, men shall seek death and shall not find it. And they shall desire to die: and death shall fly from them."
Under such circumstances one can readily envision the faithful and unfaithful working together throughout the world when they are separated as a result of the attack. The faithful can be readily envisioned as leaving their place of work to seek safe haven, while the unfaithful are unable to do so and must endure extreme suffering as in the days of Noe. Whereas Noe and his family sought refuge in an ark, the faithful would find refuge in the wilderness as inferred by Revelation 12: 14 – "And there were given to the woman two wings of a great eagle, that she might fly into the desert, unto her place, where she is nourished for a time and times, and half a time, from the face of the serpent."
The woman described in Revelation 12: 2-5 is one giving birth to a child whom a great red dragon was poised to devour. The dragon, of course, was symbolic of the beast of Revelation or Satan. Historically, Satan has displayed his appetite to devour the truth by surrounding it with his deception. The child being born can then be envisioned as symbolic of the truth and the mother giving birth as those who bear witness to the truth, or the faithful. Thus, the woman flying into the desert refuge is symbolic of the faithful who have the mark of God on their foreheads.
The "two wings of a great eagle" can also be interpreted as symbolic rather than literal. Exodus 19: 4 uses a similar expression "the wings of eagles" in describing the manner in which God freed the Hebrews from Pharaoh's bondage. We know that the Hebrews were freed by divine acts, but these acts did not include flight through the assistance of eagles. Instead, the Hebrews walked out of their Egyptian bondage under the protection of divine miracles.
Likewise, the "two wings of a great eagle" given to the faithful per Revelation 12: 14 could be interpreted as symbolic of the ease by which the faithful will find refuge in the wilderness. This ease may be due to anything from fortunate circumstances to divine intervention whereby the faithful are transported supernaturally to their refuge in the wilderness. The latter form of transport is quite similar to that interpreted by the Rapture Doctrine. The difference is found in the destinations of each interpretation. For the Rapture Doctrine the destination is the clouds of the sky, whereas for this interpretation the destination is the wilderness on earth. The latter destination is expressly stated in Revelation 12: 14, making it the more reliable interpretation.
Thus, Matthew 24: 40-41 events are fulfilled in the pretribulation simulation of post tribulation events that include the Battle of Armageddon and the first of seven plagues fulfilling the wrath of God. In these pretribulation simulations one can envision a scenario of tranquility in which both the faithful and unfaithful will be working together when they are abruptly separated by force. However, in both cases the faithful and unfaithful remain on earth as opposed to being transported into the clouds for the duration of the tribulation. This interpretation, of course, inherently refutes the Rapture Doctrine.
In fairness it should be said that the Rapture Doctrine does include some truth. For example, Biblical history does support the contention that God does not vent his wrath on those who are faithful to Him. Although Noe had to endure the worldwide deluge, he was spared from it. The protection of Lot and his family during the destruction of Sodom and Gomorra according to Genesis 19: 24-25 is also a good example. Such protection could likewise be expected in varying degrees during the period of the end time tribulation. Still, history has also shown that God does permit His faithful to be persecuted. This was particularly true during the early days of the church when it was persecuted by the Roman Empire. A distinction must therefore be made between experiencing persecution that God permits and experiencing the wrath of God, such as the deluge or that which took place at Sodom and Gomorra.
It is to be noted that the persecutions that God permits are inflicted by creatures of God rather than God Himself. Some of these persecutions may be so intense that one might feel that they are nevertheless manifestations of the wrath of God. But, careful examination will show that they were really directed against God. His faithful could be likened to the subjects of warring nations, who must endure the sufferings of a war directed by their leaders against each other. These persecutions were not therefore manifestations of the wrath of God.
Review of the Book of Revelation leads to the impression that the end time will consist of three initial plagues followed by subsequent persecutions that are, in turn, followed by seven plagues. The first three plagues are described as fire, smoke, and sulphur in Revelation 9: 18. These are the plagues one can associate with a military attack upon the world. This attack would then be followed by the persecutions mentioned, which will be conducted by creatures of God including spirits. This form of persecution God has permitted in the past and could permit during the end time tribulation.
That God will permit persecution of the faithful is supported by Matthew 24: 9-10 "Then shall they deliver you up to be afflicted and shall put you to death: and you shall be hated by all nations for my name's sake. And then shall many be scandalized and shall betray one another and shall hate one another."
The Book of Revelation also supports the contention that the faithful will be persecuted in the end time. It has a number of versus which lend support to this understanding. Among these are 2: 17, 6: 11, 7: 14-15, 12: 17, 14: 12-13, 15: 2-4, 17: 6 and 20: 4. A representative verse is 7: 14-15 which is quoted as follows: "These are they who are come out of great tribulation and have washed their robes and have made them white in the blood of the Lamb. Therefore, they are before the throne of God: and they serve him day and night in his temple. And he that sitteth on the throne shall dwell over them."
Description of the seven plagues which follow this persecution begins in Revelation 15: 1 which explicitly states "For in them is filled up the wrath of God." It can readily be contended that these seven plagues are manifestations of God's wrath against the unfaithful. They will "rain down" in the same way that God sent plagues against Pharaoh and Egypt to free the Hebrews according to Exodus 7 to 11. One might extend this interpretation to the first three plagues as similar manifestations of God's wrath. Using the foregoing reasoning this extension would be logical as applied to the unfaithful. As in the time of the Exodus, the unfaithful will be bewildered and frightened since they will lack understanding and will be insecure in face of the threats prophesied. They would also have to suffer torments from which some of the faithful may well be spared.
It would not, however, be reasonable to conclude that God would be directing His wrath against the faithful during the first three plagues or subsequent persecutions, even though He permits the faithful to endure them. In fact, God protects His faithful during these plagues as He did the Hebrews when He sent plagues against Pharaoh and Egypt. This protection is described as follows:
After the faithful have endured these persecutions they would witness the Son of man coming upon a cloud and be caught up with him as revealed in Revelation 14: 14-16,
"And I saw: and behold a white cloud and upon the cloud one sitting like to the Son of man, having on his head a crown of gold and in his hand a sharp sickle. And another angel came out from the temple, crying with a loud voice to him that sat upon the cloud: Thrust in thy sickle and reap, because the hour is come to reap. For the harvest of the earth is ripe. And he that sat on the cloud thrust his sickle into the earth: and the earth was reaped."
This conclusion is further supported by Matthew 24: 29-31. Events foretold by St. Paul in 1 Thessalonians 4: 13-18 are then also foretold in Revelation 14: 14-16 and Matthew 24: 29-31, Acts 1: 11 and 2: 19-20, as well as Daniel 12. There is, nevertheless, harmony in all these accounts. St. Paul provides a description of how these events will take place, but Revelation, Matthew, and Acts denote when they will take place.
Specifically, the sequences in which these events are presented in Revelation indicate that they will follow the first three plagues and subsequent persecutions while preceding the last seven plagues. In addition, Matthew states that the Son of man will come upon a cloud and gather his faithful after the tribulation of the preceding days, not before as contended by the Rapture Doctrine. The faithful will be spared from undergoing the last seven plagues by being gathered up unto the clouds before these plagues take place. This is noteworthy because these plagues are closely associated with the wrath of God. Revelation 16 describes them as seven bowls of wrath consisting of:
Being spared from these plagues can be truly appreciated as God's protection of his faithful from his wrath as expressed in 1 Thessalonians 5: 9-10. Revelation 20: 4-6 confirms the foregoing observations as follows:
"And I saw seats. And they sat upon them: and judgment was given unto them. And the souls of them that were beheaded for the testimony of Jesus and for the word of God and who had not adored the beast nor his image nor received his character on their foreheads or in their hands. And they lived and reigned with Christ a thousand years. The rest of the dead lived not, till the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection. In these the second death hath no power. But they shall be priests of God and of Christ: and shall reign with him a thousand years."
Using the conclusions reached so far, this thousand year reign would begin with Christ's return upon a cloud at which time the faithful would experience the first resurrection as described in 1 Thessalonians 4: 13-18. This resurrection would begin with the resurrection of the faithful dead in glorified bodies followed by the resurrection of the faithful living who would then be transformed into glorified bodies. That the faithful dead would already have their glorified bodies prior to this event is supported by 2 Corinthians 5: 1-8. That the faithful living would then be transformed into glorified bodies is corroborated by 1 Corinthians 15: 50-52 as follows:
"Now this I say, brethren, that flesh and blood cannot possess the kingdom of God: neither shall corruption possess incorruption. Behold, I tell you a mystery. We shall all indeed rise again: but we shall not all be changed. In a moment, in the twinkling of an eye, at the last trumpet: for the trumpet shall sound and the dead shall rise again incorruptible. And we shall be changed."
The meaning would be that while those who are living at this time will not die, they must undergo the change from a natural body to a glorified body. Having been so changed, the thousand year reign with the Son of man will be a spiritual reign in the kingdom of God, or Heaven, not an earthly reign where the body is still subject to corruption. Some of those depicted as reigning during this period are described as having been beheaded. As yet, such a reign is not possible in this world.
Per John 18: 36 Jesus said, "My kingdom is not of this world." The faithful will then be in Heaven, but still awaiting final judgment which will take place after the thousand year reign according to Revelation 20: 7-14. The initial thousand years would be the period between their entry into Heaven and the Last Judgment. It could well be a figurative expression to describe any length of time, but it would conclude with the Last Judgment.
Proponents of the Rapture Doctrine could argue against the idea that the faithful who survive would pass from this life to the next during these events. They could say that these survivors would then know when they would pass from this life to the next. This advance information would conflict with Matthew 24: 42 which states, "Watch therefore, for you do not know at what hour your Lord is to come." Revelation 16: 15 also says "Behold, I come as a thief. Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame." The implication of these verses is that we do not know the hour of our death or the Lord's coming.
St. Paul, however, has told us that these survivors will not die, but merely change from their corruptible to incorruptible bodies. In addition, these survivors would not know the hour of the Lord's return. That has not been clearly stated in Revelation. It is true that the beast will be given authority to work for forty-two months according to Daniel 12: 11 and Revelation 13: 5. This authority would end with his defeat at the Battle of Armageddon referenced in Revelation 16: 16 during the description of the seven bowls of God's wrath. However, since the faithful will be spared this wrath, it can be contended that the return of the Son of man upon a cloud will precede the Battle of Armageddon by an unknown length of time. Prior to that event the faithful will be persecuted and living from day to day as any soldier on a battlefield. Most any veteran of a battlefield will testify that these soldiers live from day to day with the feeling that their lives could end at any moment. They would not therefore know when this would happen.
Still, proponents of the Rapture Doctrine might argue that the thousand year reign must be an earthly reign since Revelation 20: 7-10 describes earthly activity as follows:
"And when the thousand years shall be finished, Satan shall be loosed out of his prison and shall go forth and seduce the nations which are over the four quarters of the earth, Gog and Magog: and shall gather them together to battle, the number of whom is as the sand of the sea. And they came upon the breadth of the earth and encompassed the camp of the saints and the beloved city. And there came down fire from God out of Heaven and devoured them: and the devil, who seduced them, was cast into the pool of fire and brimstone, where both the beast and the false prophet shall be tormented day and night for ever and ever."
This activity, however, can be associated with the unfaithful who will experience the second resurrection after the thousand year period and thus be active upon the earth. Such an interpretation is supported by John 5: 28-29 as follows: "Wonder not at this: for the hour cometh wherein all that are in the graves shall hear the voice of the Son of God. And they that have done good things shall come forth unto the resurrection of life: but they that have done evil, unto the resurrection of judgment."
Revelation 19: 11-21 indicates that the unfaithful would be killed near the beginning of this thousand year period in a battle, which appears very much to be the Battle of Armageddon. Revelation 20: 5 describes their subsequent resurrection as: "The rest of the dead lived not, till the thousand years were finished." Revelation 20: 13 further supports this contention in the words "And the sea gave up the dead that were in it: and death and hell gave up their dead that were in them." Thus, a dead earth will witness the resurrection of the dead unfaithful, who will be as numerous as the sands of the sea.
The names Gog and Magog are also used as in Ezechiel 38 & 39 for a similar prophecy related to the latter days. These are Hebrew words interpreted to mean "Roof" and "From Roof", and are therefore most likely symbolic names. Within the context of this interpretation they are assigned to the resurrected dead unfaithful. "Roof" and "From Roof" denote two different groups of these unfaithful that have very little to distinguish them except possibly the manner of their resurrection. This manner can be one of two kinds designated as "Roof" or "From Roof". Buried dead have one likely roof - the surface of the earth. They would thus be resurrected from the roof and the unburied resurrected at the roof. Thus, the names Gog and Magog can be interpreted to mean the resurrected buried and unburied dead unfaithful.
After this second resurrection, the unfaithful will be deceived by Satan to do battle with the saints residing in the "beloved city". Since these saints had risen in the first resurrection, it can be contended that they would be residing in Heaven referred to as the "holy city" and subsequently described as the "New Jerusalem" in Revelation 21. Fortunately, the saints will be defended by God who will send fire down on the unfaithful to devour them according to Revelation 20: 9. Satan would know this in advance, but would still encourage the unfaithful to make this assault to intimidate the faithful. The temporary release from the constraints of "the bottomless pit" for the Last Judgment would provide his last opportunity to do so.
These observations, then, support the contention that this often referred to thousand years reign will be of a spiritual nature in Heaven beginning with the Lord's returning upon a cloud and ending with the Last Judgment. They also support the contention that this reign will be a reward for those who remain faithful to God, particularly during the period of this end time tribulation. The faithful would then reign with God in Heaven for this thousand year period as well as for eternity thereafter.
