The Seven Churches in Revelation and Pre-Trib Proof Texts

[Michael V. Frazier]

As with many of the things I write, I put a lot of effort into them, and pray that anyone interested would sincerely search the Scriptural references that I include in the comparative [cf.] notes. In other words, don't believe me because I say it; study the Word of God for yourself. Also, I always try to write with an attitude of patience and love, so that our enemy cannot seek to drive a wedge between any of us who may disagree. Disagreements are normal and are often healthy for good discussion, but disagreements do not have to destroy Godly fellowship and brotherly love.

I write to explain my perspectives and understanding from study, but I, by no means, claim any infallibility. If anything I write causes someone to stop, consider, and personally study God's Word for themselves (instead of just relying on their own opinion or that of someone else), then that alone is enough for me to thank God and feel I've accomplished something worthwhile, regardless if they ultimately agree with me or not.

The following is a portion of a discussion concerning the possible timing of the Rapture that originated on the Everyone's Apostolic discussion forums during the Summer of 2009. Unfortunately, the actual discussion was removed from the forums due to the antagonistic actions of an EA member. I later modified it slightly to make it fit better as a blog post and am re-posting it here.

Near the end of that discussion, someone raised some points regarding the seven churches of Asia—that each one may have a message for the Endtime church in addition to the general messages to each of those churches in John's day. To that, I will heartily agree, for "all scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness" (2 Tim. 3:16). Just as the letters to Timothy and Titus from Paul are still beneficial to every Christian, so too are the letters to the seven churches.

As such, the church letters teach quite strongly that all Christians should walk circumspectly in this present life.

(-) Pergamos was reprimanded for tolerating those that held the doctrine of the Nicolaitanes, and instructed to Repent; or else I will come unto thee quickly" (2:16) So too, should all Christians today be warned to not tolerate doctrines or philosophies that go against Scripture.

(-) Sardis was rebuked for not maintaining their "works" before God. They are told, "Remember therefore how thou hast received and heard, and hold fast, and repent" (3:3). Likewise, we all need to hold fast the doctrine that has been delivered to us via Scripture, and to lay aside all the things that would hinder our walk with God (cf. 3:4), especially in these last days.

(-) Laodicea was chastised for their supposed self-sufficiency, resulting in their lack of true devotion, and informed, "As many as I love, I rebuke and chasten: be zealous therefore, and repent" (3:19) In the same manner, all of us today should be careful to keep Jesus at the forefront of our lives, lest we find ourselves deceived by our own spiritual blindness.

However, I still feel that any attempt to view these churches as prophetic "Church Ages," or "Church Eras," is very strained, especially in view of Revelation 4:1b, "Come up hither, and I will shew thee things which must be hereafter" (cf. Rev. 1:19). The letters to the seven churches fit better when understood as being the "things which are" (Rev. 1:19), i.e., those things of John's present time. Only those things after verse 1 of chapter 4 can be decisively viewed as "the things which must be hereafter," i.e., the events of the "future" from John's frame of reference—potentially our "present."

Often people are quick to mention certain Scriptures that are typically used to assert a Pretribulational rapture. Let's look at some of these passages individually.

1) "For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ" (1 Thes. 5:9). This Scripture, to me, is quite self-explanatory. The opposite of salvation is the wrath of God, and the Church is not appointed unto His wrath. Yet this verse does not guarantee a Pretribulational rapture as is often claimed. It can be shown that the "Great Tribulation," referred to by Christ Himself, is not the divine Wrath of God. God's wrath is not poured out until the very end of it all, by which time, the church "could" be raptured, or at the least, protected.

Remember, this whole discussion is trying to understand better (hopefully) when the Church's "catching away" will occur in relation to the "Great Tribulation." But that expression itself was given to us by Jesus, as recorded in Matthew 24, in which He described it as being one "such as was not since the beginning of the world to this time [the Apostle's lifetime], no, nor ever shall be." In other words, if we truly believe Jesus' words, the time of this great trouble will be like no other horror ever known. But notice how Christ continues:

And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened. Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before. Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be (Matthew 24:23-27).

None of this speaks to God sending judgment against His people. This is the imagery of deception and deceit trying to destroy the "elect" of God. Dispensationalism would have us believe these "elect" ones [Grk. ἐκλεκτός] are the Jews, but how do we find the usage of that term within the New Testament Epistles? Paul, Peter, and John all use the Greek word ἐκλεκτός to refer to the Church (outside of one reference being to the angels in 1 Tim. 5:21). Indeed, even after the Church is Raptured and storming the armies of the Antichrist at the Battle of Armaggedon, the 'elect' are still the Church: "These [the ten horns of the Beast] shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen [ἐκλεκτός], and faithful" (Rev. 17:14).

2) "Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man" (Luke 21:36). I agree that this passage allows for an "escape" to those who are watching and praying, but this "escape" does not guarantee a rapture. God's protection has always worked to ensure a remnant survived any persecution against them. Yet, God also allows that persecution to manifest without rapturing His people out of it. Of all the souls we can find within Scripture that have been taken up into glory without seeing death (Enoch and Elijah), neither of them were taken up as an escape from tribulation. Additionally, this "escape" appears to only be given to those who are "watching" and "praying." The Rapture will occur to all true Believers, regardless of their attentiveness to the Signs of the Times (cf. 1 Thess. 4:16-17, 1 Cor. 15:51-52). Why then is this "escape" seemingly tied only to the watchful, unless it is for them to seek refuge (cf. Matt. 24:15-21)?

3) "And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut" (Matthew 25:10). If this passage is any reference to the Rapture, then it absolutely forbids any hope of salvation to those who are left behind. Yet this contradicts Rev. 7:9-17 in which we find an innumerable number of people who have washed their robes in the blood of the Lamb [an allusion to salvation through Jesus Christ] who came "out of great tribulation." If the Rapture occurred some time before the Great Tribulation, and if the parable of the 10 virgins speaks literally to the Rapture, then how could these become saved? Second, the Church is supposed to be the "bride" of Christ. If Christ is symbolized by the bridegroom, who, then, are these 10 virgins? They weren't the "bride." [There's food for thought.]

4) "For yourselves know perfectly that the day of the Lord so cometh as a thief in the night" (1 Thes. 5:2). I think it would be wise to first look at this passage in its full context.

But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober. For they that sleep sleep in the night; and they that be drunken are drunken in the night. But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ (1 Thes. 5:1-9).

This passage comes immediately after Paul had informed the Thessalonians about the Rapture in 1 Thess. 4:-16-17. Remember, there were no chapter and verse designations in Paul's original letter. The text continues in 5:1 directly from 4:18. Therefore, in the full context, the "day of the Lord" (5:2) apparently also implies the timing when the Church is "caught up" (4:17).

Additionally, Paul compares and contrasts those of the "day," the watchful Church, with those of the "night," those who are not watchful. We are not of the night, so the "day of the Lord" should not catch us unaware like a thief. Yet for the rest of the world, while they feel like everything is going perfectly for them, sudden destruction falls of which they shall not escape. We should not sleep, as those in the night, but be watchful. We should live lives full of faith and love, glorying in God's salvation, because He has not appointed us to His wrath, but to His salvation through Jesus Christ.

But by looking at 1 Thess. 4 and 5, we cannot ignore Paul's second letter to the Thessalonians. Having written to them of a great resurrection and catching away of the Church, the Thessalonians apparently began to misunderstand some things concerning that event's timing. Paul wrote, "Now we beseech you, brethren, by the coming of our Lord Jesus Christ [the Second Coming], and by our gathering together unto him [the Rapture], That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ [cf. "day of the Lord," 1 Thess. 5:2] is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin [Antichrist] be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God [cf. "Abomination of Desolation," Matt. 24:15], shewing himself that he is God" (2 Thes. 2:1-4).

In conclusion, none of the passages used to support a Pretribulational Rapture hold up under Scriptural scrutiny. All of these passages are wondrous promises of deliverance that the Church can place faith and confidence in, but these passages do not portray any rapture from potential hardships and persecution the Church may endure during the coming Great Tribulation.