new premillennial view

Three dispensational raptures: Beyond Prewrath view

Although three dispensational raptures occur, only the first two—the rapture of the Church and the redemption of Israel—represent the faith-based redeemed who together comprise the one Bride of Christ and appear before a single bema judgment (Revelation 11:18). Most, if not all, theological scholars recognize two distinct peoples of God: Israel and the Church.

  It is not possible for the faith-based Jewish people (second dispensational group) to be taken earlier with the elect (first dispensation group) rapture since they are decreed to live through the entire 70th week of Daniel (Dan. 9:24-25), which forces their spiritual salvation, described in Joel 2:32 (cf. Acts 2:21), after the elect rapture in the first theophany (Rev. 8:5) of the seventh opened seal, though before their second theophany (Rev. 11:19) deduced dispensational rapture in the seventh blown trumpet.

   Two Distinct Peoples of God - It is remarkable that most mainline premillennial views affirm only a single rapture, despite also recognizing two distinct peoples of God: The Church and Israel. These views consistently hold that Israel is destined to endure the entirety of the 70th week of Daniel (Dan. 9:24–25), yet they fail to identify a chronologically separate, dispensational rapture for Israel.

   But does God love Israel less than the church—so much so that they would be excluded from such deliverance of the wrath of God? Certainly not (Rom. 5:9; 1 Thess. 5:9). Both the Church and redeemed Israel are portrayed as part of the bride of Christ. If the church is granted a rapture to be spared from God’s wrath, why should Israel not also be given a similar provision at the appointed time?

   This is when God’s wrath is also during the seven bowl judgments—once their 3.5 years of protection ends (Rev. 12:13–16). Just as the Church is raptured before God's wrath in the trumpet judgments (Rev. 7:9–17; 8:5), could not Israel also be removed prior to the final outpouring of God's wrath in the poured bowls?

   It would represent a whole rapture (not partial) of the Jewish spiritually redeemed, as foretold in Joel 2:28–29 and echoed in Acts 2:20–21 (cf. Ref. 1). Notably, Scripture presents two distinct multitudes rejoicing in heaven at different times (Rev. 6:9–17; 19:1–5), supporting this possibility of two separate faith-based dispensational raptures. 

   A third dispensational group, the "sheep," are proposed as a people of God. These sheep who are "blessed by my Father," from the sheep and goat judgment of Matthew 25:31-46, "will inherent the (millennial) kingdom prepared for you," (v. 34) though taken based on works (vv. 35-36). These works must be directed only to Jesus's faith-based brothers (Matt. 25:40; cf. 12:50) likely during their great tribulation (fifth opened seal). This dispensational works-based group taken (Rev. 16:18 presence of God theophany) is deduced to represent those being reigned over by Jesus and the faith-based (first two groups) during the thousand years of Jesus reign (Luke 22:28-30; Rev. 20:4). A later paragraph contrasts those sheep separated based on works (Matt. 25:35-36) and those sheep later identified as faith-based (v. 46b).

   Four theophanies Support Three Raptures: Revelation 4:5, 8:5, 11:19, and 16:18 all contain the same theophanies. The first is before the throne in heaven, though without an earthquake. The other three are indicative of the presence of God, supported to represent a rapture event, though without harpazo (Ex. 19:16-20, Job 36:32; 2 Kings 2:11; Hab. 3:11; Luke 17:24-26, 1 Thess. 4:17). No premillennial view can support their chronological view of their rapture with harpazo. See the fourth pretrib problem much later in the text has more details. 

This dispensational rapture view has elements of three well-established premillennial views:

A. Midtribulation - Midtrib has Jesus in the sky for a resurrection and rapture, though not feet on the ground (similar to pretrib), then later His second return (feet on the ground) for the Armageddon battle. Beyond prewrath has similarities, Christ returns, from heaven to earth (though feet on the ground - Mt. of Olives), at the midpoint with a resurrection of the saints, three angel proclamations, day of the Lord (though beyond prewrath has as the first of seven), abomination, and a gathering (on the ground and not in the air), though not for a midtrib rapture. This dispensational view also includes, at the midpoint, Satan being thrown out of heaven, and the abomination with a fleeing from Jerusalem.

B. Prewrath - A rapture, for the elect, after the great tribulation in Revelation 7:9-17, though beyond prewrath has in the seventh seal (Rev. 8:5). A same day gathering (in the sky) and day of the Lord. Prewrath is a good view which this author previously held to before seeing the big picture of a three-time dispensational rapture view. 

C. Posttribulation - A rapture at the end of the 70th week, mainly, if only, for those Jewish, though posttribulation represents this for all the righteous. Consider Peter's Pentecost sermon restricted to the Jewish people in Acts 2:14-21ff. 5:42 (cf. Joel 2:28). (Ref. 1) 

Dispensational (whole) vs non-dispensational (partial) rapture groups: Each of the three proposed dispensational rapture groups (Church, then redeemed Israel, then "sheep") are each taken as a whole and not partially, at different chronological times. Historically partial rapture views chronologically separate the elect-church (one dispensational group) into more than one rapture. They seem to understand a need for different chronological group raptures, though fail to identify them and separate them each as one unbreakable dispensational group. 

Midpoint Resurrection with the Coming of Jesus: The Second Coming of Jesus—from heaven to earth—is described in Scripture as occurring "with all His saints" (1 Thess. 3:13), indicating a concurrent (Israel and Church) resurrection event (OT Dan. 12:1a-3; OT Zech. 14:5; NT 1 Cor. 15:52; NT 2 Thess. 1:13; Rev. 7:1-8). His coming, with all His saints (resurrection), is proposed to take place at the midpoint (fifth seal). According to the beyond prewrath dispensational understanding, the rapture of the elect (Matt. 24:30-31; 1 Thess. 4:17-18; Rev. 8:5) is associated with the seventh seal, suggesting that a resurrection occurs earlier in the prophetic timeline.

Three words (flee, mountains, Judah-Judea) chronologically connect Zech. 14:3-5 and Matt. 24:15-20: See above figure. Daniel 12:1-3a has this OT resurrection (cf. OT Zech. 14:5; NT 1 Cor. 15:52; NT 2 Thess. 1:13), which is at the midpoint when Christ returns, from heaven to earth (think ground (Mt. of Olives, Acts 1:9-12) not in the air). These verses refer to a "time of trouble" for the living, which starts the Great Tribulation. Verse 1 continues that your people, identified as Jewish people since Daniel is Jewish, shall be delivered (not raptured), physically separated on earth with the help of water and earth (Rev. 12:15-16), by following OT Zechariah 14:3-5 guidance. This deliverance is considered to occur at the midpoint when the abomination of desolation expected to occur at the future third temple, likely on the Jerusalem temple mount. At that time the Jewish people in Judah/Judea (generally present-day Jerusalem) are commanded to flee to the/my mountains (Zech. 14:3-5; Matt. 24:15-20; Dan. 9:27; cf. Rev. 12:7-14). Jesus returns at this midpoint to the Mt. of Olives (Zech. 14:4; Acts 1:9-12) since there is a day of the Lord (Zech. 14:1) and His feet on the Mt. of Olives (v. 4). 

   The importance of the parallel of Zechariah 14:1-5 and Matthew 24:15-20 (two different books of the Bible) cannot be understated. There are three words (not one or two words, but three) that tightly connect these OT and NT Scriptures chronologically: (1) flee (Zech. 14:5; Matt. 24:16), (2) mountains (Zech. 14:5; Matt. 24:16), and (3) Uzziah king of Judah (Zech. 14:5) vs Judea (Matt. 24:16), which is at the midpoint of the 70th week of Daniel (Matt. 24:15; Dan. 9:27). 

   Jesus must return to the Mt. of Olives (feet on the ground), as supported with Acts 1:9-12 and the parallel Scripture of Zechariah 14:4 and Matthew 24:15-20. This specific location is a reflection of the way He left, that is, only a few people (located in and around the Mt. of Olives) saw Jesus ascend into the sky. This is in contrast with the rapture when all on earth will see Christ (Rev. 1:7). No other premillennial view makes this important distinction. 

   The other connected Scripture verses are all within the same book, chapter, and are continuous verses. That is, Zechariah 14 verses 1 to 5 are continuous and of the same thought. Matthew 24 verses 15 to 20 are continuous and of the same thought. Therefore, Christ returns at the midpoint (feet on the ground) at the midpoint with a resurrection, though not for a rapture. Then there is a continual presence of Christ on earth for the three battles and three dispensational raptures. The earthly rapture occurs after the great tribulation with the consequence of a multitude rejoicing in heaven (Rev. 7:9-17). 

No one knows the day: Many believe that pinpointing the exact day of Jesus’s return from heaven to earth is impossible, arguing with Matthew 24:36. As discussed in the previous paragraphs, a chronological distinction must be made between Christ return to the ground (Mt. of Olives) and to the sky (for the later elect rapture).

   Matthew 24:37–39 clarifies that the uncertainty of that exact day is analogous to the ability to distinguish between the righteous and the wicked, as illustrated by the days of Noah and Lot (Luke 17:27–30). This analogy therefore only points to the eschatological righteous physical separation with an elect (first dispensational group) rapture prior to and on the same day as that reflective Day of the Lord. (See DOTL tab). According to this beyond prewrath view, Jesus’s return, from heaven to earth (feet on the ground), is seen as a knowable event—occurring 3.5 years (1,260 days) after the antichrist (also called little horn (Dan. 8:9) or prince (Dan. 9:26)) "makes a strong covenant with many" (Dan. 9:27 (ESV), cf. Matt. 24:15-17; Acts 1:9-12; Zech. 14:1-5). 

   The Zechariah 14:1 day of the Lord at that derived midpoint and the two other battles demands Christ continued presence on earth. The elect rapture occurs after the great tribulation of the fifth seal. That same day Revelation 8:5 theophany rapture is followed with verse 7 day of the Lord, which is seen as an unknowable exact one calendar day. (Ref. 2)

Israel spiritual salvation after the elect rapture: The abomination occurs at the midpoint-when the Jewish people are on their housetops in Jerusalem. They would be expected to be delivered by fleeing (Dan. 12:1; cf. Zech. 14:1-5; Matt. 24:15-20), some say to Petra in present day Jordan. Those who flee already have their name written in the book (of life) (Dan. 12:1). What is interesting is that they cannot be spiritually saved (Acts 2:17-21) until after the elect (first dispensational group) are raptured in the seventh open seal, else they would be physically taken with them. Basically, God knew those Jewish people would be spiritually saved, in the future, before they did (Eph. 1:3-4), so He provided a means of escape (to a different earthly location), to be protected and nourished for 3.5 years (Rev. 12:14), and then to be taken at the end of the 70th week in Revelation 11:19 dispensational rapture theophany. When those Jewish people become spiritually saved only then do they become part of the church. 

Two Martyred Groups with Separate Resurrections: During the Great Tribulation—with its midpoint start, marked by the Abomination of Desolation (Matt. 24:15; Dan. 9:27)—Jesus returns to the Mount of Olives (Acts 1:9–12) accompanied by His saints from the same day resurrection. During this great tribulation (fifth opened seal), many Christians are martyred for the word of God (Rev. 6:9–11; cf. 12:17). These slain believers are depicted as being brought into the Lord’s presence beneath the altar, where they are given white robes—suggesting they possess physical bodies. Those "under the alter" appear to be waiting until all their brothers join then. 

  Two distinct groups of martyrs are described in Revelation 6:9-11: those already under the altar who speak with the Lord, and their fellow martyred brothers who have yet to arrive. This chronological distinction, beyond the midpoint seems to imply either two corresponding martyred group resurrections or that each martyred individual experiences a personal resurrection immediately upon death. 

   Therefore, we are now counting up to at least three chronologically different resurrections to life, though the elect (first dispensational group) rapture has not yet occurred until after the great tribulation (Rev. 6:9-17). All of these incremental resurrections (during the fifth, sixth and seventh seals), must be accounted for before the earthly elect rapture of the living fulfilling 1 Thessalonians 4:13-17 prophecy.

Each group taken at the end of a septet: It is interesting to note that the three dispensational groups are taken separately at the end of each septet. These septets include the seven seals (the first septet), the seven trumpets (the second septet), and the seven bowls (the third septet). In Scripture, seven often symbolizes perfection or completion which fits with the new dispensational rapture view. The first group, the elect, is taken in Revelation 8:5, at the opening of the seventh seal. The second group, the Jewish people, is taken in Revelation 11:19, at the sounding of the seventh trumpet. The third group, referred to as the "sheep," is taken in Revelation 16:18, at the pouring of the seventh bowl. 

Resurrection then Rapture on Different Days - Beyond prewrath proposes the 1 Corinthians 15:52 "last trumpet," when the dead will be resurrected, to represent the third and last angel proclamation (Rev. 14:9-11), where the "The Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first." OT proclamations are often associated with trumpets, when a "congregation shall gather themselves," which both Scriptures are associated with (Num. 10:2-3). The following gospel preached to the world Scripture analogy provides a second, though much stronger argument. 

   This "last trumpet" starts at the midpoint (though extends into Revelation 8:5 elect rapture) is derived by considering the chronological parallel between the first angel proclamation of the eternal gospel (Rev. 14:6-7), and Matthew 24:14 gospel proclaimed (before the midpoint abomination in Matt. 24:15; cf. Dan. 9:27). Also, chapter 1 supports Jesus's return, from heaven to earth, at the midpoint (using Acts 1:9-12 and 2 Thess 2:1-4, both as different starting points). Jesus must return with his saints, who would meet Him when they are resurrected (1 Thess. 3:13; cf. Rev. 7:1-8), though not for a concurrent rapture.

Different days for 1 Thess. 4:15-16 and v. 17: 

As discussed previously, there are at least two chronologically later resurrections after this midpoint (in the fifth seal of the great tribulation, Rev. 6:9-11) as shown with those of physical bodies (they are given robes) under the altar of God. Their brothers being resurrected join them in a "little while." These additional two resurrections "under the altar" and 1 Thessalonians 4:16 explicit sequence prevents the elect rapture occurring when Jesus returns at the midpoint or before (as with midtrib or pretrib) with His Saints, from their resurrection. All incremental elect resurrections must be complete before the elect rapture in Revelation 8:5 theophany to fulfill 1 Thessalonians 4:15 chronological sequence.

(15 August 2025) 1 Thess. 4:17 "then" does not mean Immediately after with 4:15-16 - Some may claim that 1 Thessalonians 4:17 sentence which starts with "Then" means a chronological concurrent event with the previous verses 15-16. "Then" should be interpreted as vv. 15-16 as a precursor of v. 17 events. All Scripture must harmonize, as described in the previous paragraph, which mandates these events occur at chronologically different times, that is, the first event (resurrection and Christ return (from heaven to earth) at the midpoint, and two Rev. 6:9-11 resurrection groups representing 1 Thess. 4:15-16) as a precursor to the second event (one-day rapture event, v. 17 with Christ continued presence on earth) in the seventh seal in Revelation 8:5 theophany. See the paragraph several paragraphs earlier "No one know the day."

Three Authors Deny the Pretrib Rapture in Scripture. Page 45 of chapter 3 shows three well-known authors (Tim LaHaye, Hal Lindsey, Mark Hitchcock - think millions of books sold) who say there is no Scripture that supports the pretrib view (Ref. 3, 4 and 5). Is this a view which you really want to belong with?