NEW PREMILLENNIAL VIEW

Challenge: I challenge you to watch my YouTube video on "solving" Daniel 8:13-14. If you are a seasoned end-times person, you will immediately grasp the significance of this as a new understanding of prophecy. To easily access, go to the fifth tab labeled YouTube, then select the hyperlink near the bottom, and search for recorded video.

Three dispensational raptures: Beyond prewrath resolves the issues of prewrath and posttribulation that scripturally the elect and the Jewish people must be taken at different chronological times. Basically, both of these premillennial views make up this dispensational rapture solution. These two faith-based dispensational groups represent the one bride of Christ who together attend the bema' (Rev. 11:18), though were chronologically taken separately with the presence of God theophanies in Revelation 8:5 and 11:19. Most, if not all, dispensational theology scholars recognize two distinct peoples of God: Israel and the Church. Both are saved by faith and not by works (Eph. 2:8-9). 

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

   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, taken based on works (vv. 35-36). These works must be directed only to Jesus's faith-based brothers (Matt. 12:50, 25:40) likely during the 70th week of Daniel, especially during their great tribulation (fifth opened seal). This dispensational group taken (Rev. 16:18 presence of God theophany) is deduced to represent those being reigned over by the faith-based (first two groups) during the thousand years of Jesus reign (Luke 22:28-30; Rev. 20:4).

   This dispensational view has elements of:

A. Midtribulation - Jesus returns, from heaven to earth at the midpoint, with a resurrection of the saints, though not for a rapture. Satan is thrown out of heaven at this midpoint (Rev. 12:7-13; Matt. 24:15; Dan. 9:27). Three angel proclamations (Rev. 14:6-11), where the first fulfills the great commission (Matt. 24:14, 28:16-20). First gathering with those on their Jerusalem rooftops (Matt. 24:15-20, on the ground) and Jesus on Mt. of Olives (Acts 1:9-12). First eschatological day of the Lord (Zech. 14:1). 2 Thess. 1 and 2 are applicable to the midpoint.

B. Prewrath - Elect rapture after the great tribulation, though in the seventh seal. Several other agreements listed on my page 54. Second gathering (in the sky) with Jesus as the elect (Matt. 24:30-31). Prewrath is a good view which this author previously held to before seeing the larger dispensational rapture view. 

C. Posttribulation - Rapture at end of 70th week, though mainly, if only, for those Jewish (Peter's Pentecost sermon restricted to them in Acts 2:14-21 ff. 5:42; (Ref. 1)) yet has a distinct stance. 

7 June 2025: Dispensational (whole) vs non-dispensational (partial) rapture groups: Each of the three proposed dispensational rapture groups (Church, then 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 break them up incorrectly. 

2 June 2025: Awareness and discussion: My hope and prayer is that book authors, pastors, and other leaders will begin to recognize that this perspective may have merit and start thoughtfully examining its strengths and weaknesses. YouTube-Rumble videos and internet posts are helpful for quickly spreading awareness and sparking discussion. Those most likely to be open to this view initially are proponents of the prewrath and post-tribulation positions, since the beyond prewrath perspective includes a dispensational rapture framework that applies to both. 

4 June 2025: 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 event (Dan. 12:2; Zech. 14:5; 1 Cor. 15:52; 2 Thess. 1:13). His coming is proposed to take place at the midpoint (see chapter 1 of book). 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. (Ref. 2)

   Nowhere in Scripture does it explicitly state that a resurrection (when Jesus returns, from heaven to earth) and the elect rapture happen on the same day, as some (mid, prewrath, post) premillennial proponents say. Rather, 1 Thessalonians 4:13–18 simply requires that the associated resurrection precedes the catching up of the living.

24 May 2025: 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. The mid/pre-wrath/post tribulation views all assume that Jesus’s return to earth will coincide with the rapture. The beyond prewrath view, however, agrees with pre-tribulation proponents that the elect rapture and Jesus’s return are distinct chronological events—though it argues they occur in the opposite sequence.

  Matthew 24:37–39 clarifies that the uncertainty of the 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 righteous physical separation with an elect rapture prior to and on the same day as that reflective Day of the Lord. (See Note 1). According to this beyond prewrath view, Jesus’s return, from heaven to earth, is seen as a knowable event—occurring 3.5 years (1,260 days) after the antichrist confirms a covenant (Acts 1:9-12; Zech. 14:1-5; Matt. 24:15-17; Dan. 9:27). The later elect rapture, in the seventh opened seal (Rev. 8:5 theophany), is seen as an unknowable one exact calendar day. (Ref. 3)

13 June 2025 - 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 are raptured in the seventh open seal, else they would be physically taken with them. Basically, God knew they would be spiritually saved at the midpoint before they did (Eph. 1:3-4), so He provided a means of escape, 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. 

 8 June 2025: 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. During this great tribulation (fifth opened seal), many Christians are martyred for the word of God (Rev. 6:9–11; cf. 12:17). These 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.

  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 individual experiences a personal resurrection immediately upon death. So, we are now counting up to at least three resurrections to life, which I never considered before early June 2025. 

   This author proposes a resurrection applies to any of the elect believers who die after the midpoint first resurrection until the elect dispensational rapture, separate from those martyred, either resurrected at that moment or else moments before the rapture of those living in Revelation 8:5. Basically, all of the dispensational resurrection elect (who died, regardless of cause, during the fifth, sixth and seventh seals) must be accounted for in heaven before the earthly elect rapture of the living (1 Thess. 4:13-17). 

9 November 2024, Book Discussion:  The book Jesus Returns the Way He Left was published on 9 November 2024 and labeled as fourth printing. This last written book of three is by far the best book of the three to read first, whether a scholar or new to eschatology.

Introduction Overview: This book's main focus (chapters 1 to 6) is on the exegesis of the beyond prewrath three-time dispensational premillennial rapture view, based on seven general supporting themes as discussed below reflected in the Introduction. This new premillennial view was first proposed in 2021 in Beyond Prewrath End-Time Prophecy, though additional strength has been added in this third book. Pretribulation (chapter 3) and prewrath (chapters 5 and 6) exegesis are each tailored to them. Pretribulation is the most popular premillennial view. 

First: Jesus Returns the Way He Left - Based on Acts 1:9–12. Jesus did not ascend into heaven on a white horse (He was on foot), therefore will not return (from heaven to earth) on one, as pretribulation and posttribulation proponents support with Revelation 19:11. Beyond prewrath has Jesus second coming as a series of events of His continued presence, marked chronologically later on earth with Jesus on a white horse for the Armageddon battle. Other themes, such as Jesus's return, from heaven to earth, is proposed at the midpoint of the seventieth week of Daniel, though not for a harpazo' event (aka rapture from Latin Bible rapio). See Note 2.

Second: Gatherings and Days of the Lord - There are at least two pairs (gathering and day of the Lord) proposed, not the commonly accepted one. Jesus coming (Greek parousia) is both the day of his coming, from heaven to earth, and Jesus continued presence on earth as the Greek word is defined. 2 Thessalonians 1 and 2 is derived as being applicable to the midpoint with Jesus coming (Matt. 24:27; cf. v. 15; Dan. 9:27) on the Mt. of Olives and those on their nearby Jerusalem rooftops (Matt. 24:17-20, 27; Zech. 14:4) and not the prewrath elect rapture event. Beyond prewrath is not a midtribulation view since the elect rapture is not until after the great tribulation. Nowhere will you find harpazo' for rapture or meeting Jesus in the sky in 2 Thessalonians 2:1-4, though prewrath proponents deduce it to be there. Prewrath silence in Scripture is a weak way to provide support. There must be deduced to be at least two pairs (gathering and day of the Lord) and not the commonly held one pair. The first representing 2 Thessalonians 1 and 2 working from Acts 1:9-12 then Zechariah 14:1-5 and Matthew 24:15-31. The second pair for the later elect rapture (Matt. 24:30–31; 36-44, Rev. 8:5-7).

Third: Wicked destroyed with fire - Beyond Prewrath has a Day of the Lord against the wicked in Revelation 8:7 ESV "hail and fire mixed with blood" as with Lot in Luke 17:26-30 ESV "fire and sulfur rained from heaven." This day of the Lord is after, though on the same day as the elect rapture as many premillennial views agree, though specifically identified by beyond prewrath as Revelation 8:5. No other view can explicitly support in scripture their Day of the Lord linked explicitly to Jesus's prophecy of fire and death. Prewrath proponents use the sixth opened seal of Revelation 6:12-17 to support this same day "day of the Lord," though there is no explicit death there only mental anguish. 

Fourth: Four unique theophanies - Almost no other scholar accounts for these same theophanies (Rev. 4:5; 8:5; 11:19; 16:18). The first is before the throne of God (Rev. 4:9-11). Later three theophanies are deduced to also mean the presence of God. John MacArthur is alone among scholars in that he agrees with this presence of God interpretation for all four theophanies, though then, without explicit reasoning, says the last three are "divine wrath.“(Ref. 4) In complete contrast, beyond prewrath has each theophany distinct in their use of thunder and lightning, which is almost always associated with the righteous and not the wicked. Consider the Old Testament lightning metaphor "chariots of fire," when Elijah was forcibly taken to heaven in a fast-moving described event (2 Kings 2:11). Each chronologically different earthly presence of God group with an earthquake (Rev. 8:5; 11:19; 16:18) is proposed to represent an associated earthly dispensational rapture, respectively, church, Israel, and "sheep."

   A rapture can mean being taken to heaven, as with the elect consequence in heaven Revelation 7:9-17 rejoicing. It can also mean not being taken to heaven, just a physical relocation on earth. Consider Philip who after baptizing the eunuch was taken to another place on earth (Acts 8:38-40). Also, consider that even though Philip was raptured he later had a physical death on earth. Context is crucial. The later sixth reason points to the works-based "sheep" (Matt. 25:35-36) who are deduced to populate the earth during Jesus thousand-year reign will have long lives (Isa. 65:19-20), though eventually a physical death even though having a rapture event (Rev. 16:18). There is a fourth group who endure on earth the entire time to when the millennium starts, though die shortly later after a season and a time (fifteen months, Dan. 7:11-12).

Fifth: Need to account for the safety of the woman - This physical danger from the Antichrist (Satan's spirit indwelt within the man of lawlessness) begins at the midpoint of the seventieth week. This is when those in Judah (historical two southern tribes around Jerusalem) are commanded in the OT Zechariah 14:1-5 (cf. Matt. 24:15-20; Dan. 12:1) to flee (be delivered) to the mountain valley. (Note 1) This is when the time of trouble, such as never been occurs (great tribulation), though those who follow the Zechariah commandment are physically delivered (Dan. 12:1) apparently with the help of water (Zech. 14:8; Rev. 12:15), i.e., an apparent flash flood toward the east (direction derived from fleeing from the temple mount abomination of desolation toward where the Mt. of Olives was split and beyond...some say to Petra in current Jordan). (Ref. 5)

   When their 3.5 years (time, times, and half a time or 1,260 days) of protection ends (Rev. 12:13–16) danger from the Antichrist (Satan indwelt within the man of lawlessness) and false prophet are still present on earth during the seven poured bowls. The beast (man) and false prophet are not captured until the seventh poured bowl of Revelation 19:20. Satan is captured in Revelation 20:1-3.

   It seems incongruous for the Lord to protect the Israel remnant for an exact 3.5 years (1,260 days) and then no longer during the chronologically next seven poured bowls with this continued danger. Second, their decreed seventieth week on earth (Dan. 9:24-27) is completed before the first bowl is poured, which allows this interpretation of their earthly separation from danger, likely to Jerusalem for the bema'. They are deduced to be raptured in the second theophany of Revelation 11:19, which is the last verse of the seventh blown trumpet.

Sixth: Works-based "sheep," who are "blessed by my Father," must be deduced to be reigned over, that is they represent the subjects, during the millennial kingdom. Consider that all of their six criteria are works-based (Matt. 25:35–36), and not faith-based (Eph. 2:8-9). They are deduced to represent the proposed third dispensational group of Revelation 16:18 theophany. This group appears to have not taken the mark of the beast and worshiped the beast and its image (Rev. 14:9-11), though they did not obey the first angel proclamation (Rev. 14:6-7) of the eternal gospel. 

   Most, if not all, other premillennial views make no distinction between the one works-based ("sheep") dispensational group and the two faith-based (Israel and church) dispensational groups. It makes no sense for the brothers of Revelation 20:4–5 to reign over their fellow brothers (Matt. 12:50) who also attended the bema' (for their righteous rewards) in Revelation 11:18. Secondly, consider there is only one bema', which is in the seventh blown trumpet (Rev. 11:18). The last theophany of Revelation 16:18 is chronologically five chapters later, in the seventh poured bowl. The sheep missed the bema' (as we would expect), though they are proposed to be the wedding guests who attend the marriage feast (Matt. 22:1-14; Rev. 19:9–10) and then inherit the millennial kingdom when Jesus reigns on earth. This first generation of sheep live long lives and eventually die (Isa. 65:19–25), though their off-spring could live to when the millennial kingdom ends. Death is not any more until the later new earth (Isa. 65:17-18; Rev. 21:1-4). 

Seventh: Chronology. The chapters of Revelation 6 to 8 are proposed as not chronological as prewrath proponents propose. Seven reasons are provided in chapter 6. See my Chronology tab on this web site.

Chapter titles:

1: Jesus's Return to the Mt. of Olives

2. Seven Unique Days of the Lord

3. Pretribulation Problems

4. Harpazo' and Prewrath

5. Prewrath Problems - Part 1

6. Prewrath Problems - Part 2

7. Ezekiel 38–39 Depict Different Battles

8. Israelites: Exile, Exodus, and Return

9. Seals and Trumpets Do Not Overlap

10. Antichrist and the Restrainer

11. Endurance and Faith in Jesus

12. Definitions

Subject Index

Scripture Index

6 March 2024: I attended the Orlando Prophecy Summit about a week ago. Scanning two different documents, one a book and the other a free pamphlet, I was surprised to see the pretrib view (maybe other views) now call the seventieth week of Daniel "The Great Tribulation." I am not sure how prevalent this is. Where did this come from? Many still call the entire seventieth week "The Tribulation." As a side note, nowhere in the Scofield Study Bible, a pretrib view, will you find it identified as such in the commentary. I asked those behind the book sales tables where it came from, and they did not know. Are Seminaries teaching this new view with their pretribulation dominated view?   I know I am in a small minority with the beyond prewrath view, though I am amazed at how incorrect this is. The use of The Tribulation has been prevalent with most of the premillennial views for several decades, which I disagree with. Marvin Rosenthal, with the prewrath view, has a YouTube supporting my perspective. The pretrib view to now use The Great Tribulation to represent the entire seventieth week of Daniel is even more unconnected from Scripture. Does anyone any more compare the chronological parallels of the seven opened seals of Revelation 6 and 8:1-5 with the Olivet Discourse in Matthew 24-25?  I challenge my audience to do this. It is rare for me to find teachers to discuss the scripture parallels. The great tribulation is only in the fifth opened seal starting at the midpoint of the 70th week of Daniel (Dan. 9:27; Matt. 24:15-26; Rev. 6:9-11). Does not the sixth opened seal, Revelation 6:12 and Matthew 24:29, say the tribulation ends with the earthquake and the twenty-four-hour darkness? Of course it does! Since all views have the sixth opened seal within the seventieth week of Daniel, then even if it is one day in duration, it is not possible to call the entire week a tribulation or great tribulation. Think about it.   

     If you have a pretrib view, I ask you to consider your view that the spirit of the Apostle John arriving in heaven in Revelation 4:1 represents your rapture. If so, then consider where is the highly expected multitude rejoicing in heaven in that chapter? It is not there because there is no rapture there. The later multitude rejoicing in Revelation 7 is what the prewrath and beyond prewrath use to support the consequence of their earthly rapture after the fifth opened seal of the great tribulation. There are several other reasons in my chapter 3, though these are the simplest to understand.  

Reference 1: John MacArthur, ESV Study Bible, Acts 2:14-5:41 commentary, Crossway, (c) 2011, p. 2264 concurs with this Jewish only interpretation.

Reference 2: Print 4 of Jesus Returns the Way He Left. was corrected in Print 5 on 9 June 2025 to reflect a resurrection chronological event derived to be at the midpoint with the fifth opened seal start of the great tribulation. Jesus returns at the midpoint with His saints, who are resurrected at that moment (Zech. 14:5; 1 Thess. 3:13; 2 Thess. 1:10). The "last trumpet" mentioned in 1 Corinthians 15:52 refers to the resurrection to life (not a rapture) and appears to correspond with the third and final angelic proclamation in Revelation 14:9–11, with Jesus's return, from heaven to earth. The passage in 1 Corinthians 15:35–58 describes this resurrection.

   Consider the chronological parallel between Matthew 24:14 gospel proclaimed (before midpoint abomination in Matt. 24:15 (cf. Dan. 9:27)) and the first angel proclamation of the eternal gospel (Rev. 14:6-7). It appears that this first angel world-wide proclamation fulfills the Matthew 28:16-20 great commission. 

Reference 3: See page 55 of Jesus Returns the Way He Left. Prewrath also supports the continued earthly presence of Jesus (after He descends from heaven to earth), though starting chronologically later at their derived elect rapture with Revelation 7:9-17 heavenly rejoicing, else moments before in the sixth seal (Rev. 6:12-17). 

Reference 4: John MacArthur, The MacArthur New Testament Commentary Revelation 1-11, Moody Publishers, 820 LaSalle Blvd., Chicago, IL. 60610, (c) 1999, p. 151.

Reference 5: The western flowing river of Zechariah 14:8 on Day 1 (midpoint) stops flowing later as shown in Ezekiel 47:1-12 before the start of the millennium (Day 1,335).

(15 June 2025) Reference 6: Steven Weinberg, Foundations of Modern Physics, University Printing House, Cambridge, CB2 8BS, United Kingdon, (c) 2021, p. 104.

(15 June 2025) Note 1: In my first book Beyond Prewrath End-Times Prophecy book, chapter 3, a second prophetic meaning to the Jesus's Noah analogy in Luke 17:27–30. This analogy uses Daniel's derived prophetic ratio of 360:1, where seven years equals a prophetic week. This gives exactly 7.5 days (360 * half an hour, then divide by 24 to convert to days), considering Rev. 8:1 "about half an hour," this should be considered a great second analogy to the Luke prophecy. The seven days before the flood (Gen. 7:10) and Revelation 8:1 "about half an hour in heaven" is made. A chronological analogy to Revelation 8:1 is made to before the righteous (Noah) were physically separated from the flood, which helps add support that the later verse 5, with its theophany, is representative of another physical separation, though called a rapture event. There is more detailed reasoning in my book.

   Basically, time in heaven and on earth are at different rates, called time dilation. Time dilation has been scientifically proven (Ref. 6, see the quote on my page 42). Einstein is correct that time is only a stubborn illusion.

(15 June 2025) Note 2: There are so many pretrib problems, several discussed in my chapter 3. Consider three more problems recognized recently. First, Jesus's Armageddon battle in Revelation 19:14 with the armies of heaven. The pretribulation and postribulation say this is when He returns from heaven to earth (vs beyond prewrath continued presence on earth) on His white horse. If He is returning directly from heaven to earth, then there is no reasonable interpretation for Him to be in an earlier battle alone on earth (Isa. 34:6; 63:1-3). 

   Another problem, consider His robe is dipped in blood (Rev. 19:13). If He just came directly from heaven in Revelation 19, then there should no blood on it. The only reasonable explanation is that His presence has been on earth earlier for the Edom battle with "their lifeblood splattered on my garments" (Isa. 63:3). Third issue is location. OT Edom is in present day Jordan and not close to the northern Israel battle of Armageddon (Rev. 16:16).