2023年12月4日发(作者：)
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50 Reasons for the Pretribulation Rapture
Historical Argument
1. While posttribulationism appeared as early as 2
Thessalonians 2, many in the early church believed in the
imminency of the Lord's return, which is an essential
doctrine of pretribulationism.
2. The detailed development of the pretribulational
truth during the past few centuries does not prove that the
doctrine is new or novel. Its development is similar to that
of other major doctrines in the history of the church.
Hermeneutics
3. Pretribulationism is the only view that allows literal
interpretation of all Old and New Testament passages on
the Great Tribulation.
4. Pretribulationism distinguishes clearly between
Israel and the church and their respective programs.
Nature of the Tribulation
5. Pretribulationism maintains the scriptural
distinction between the Great Tribulation and tribulation in
general that precedes it.
6. The Great Tribulation is properly interpreted by
pretribulationists as a time of preparation for Israel's
restoration (Deu. 4:29-30; Jer. 30:4-11). It is not the
purpose of the Tribulation to prepare the church for glory.
7. None of the Old Testament passages on the
Tribulation mention the church (Deu. 4:29-30; Jer. 30: 4-11;
Dan. 8:24-27; 12:1-2).
8. None of the New Testament passages on the
Tribulation mention the church (Matt. 13:30; 39-42, 48-50;
24:15-31; 1 Thess. 1:9-10; 5:4-9; 2 Thess. 2:1-11; Rev.
4-18).
9. In contrast to midtribulationism, the
pretribulational view provides an adequate explanation for
the beginning of the Great Tribulation in Revelation 6.
Midtribulationism is refuted by the plain teaching of
Scripture that the Great Tribulation begins long before the
seventh trumpet of Revelation 11.
10. The proper distinction is maintained between the
prophetic trumpets of Scripture by pretribulationism. There
is no proper ground for the pivotal argument of
midtribulationism that the seventh trumpet of Revelation is
the last trumpet in that there is no established connection
between the seventh trumpet of Revelation 11, the last
trumpet of 1 Corinthians 15:52, and the trumpet of
Matthew 24:31. They are three distinct events.
11. The unity of Daniel's seventieth week is
maintained by pretribulationists. By contrast,
postribulationism and midtribulationists destroy the unity
of Daniel's seventieth week and confuse Israel's program
with that of the church.
教会灾前被提的五十个理由
沃弗尔德博士（Dr. John F. Walvoord, 1910-2002）曾从1952至1986年任达拉斯神学院的院长与教授。他是圣经预言学上最受敬重的学者之一。下文摘自他的著作《有关教会被提的问题》（The Rapture Question），基督徒弟兄翻译
历史上的论据
1. 灾前被提早在贴后二章出现，早期教会相信主耶稣很快再来，这是灾前被提的重要教义。
2. 过去几个世纪灾前被提真理发展沿革并不能证明灾前被提的教义是新鲜或新奇提法。它的发展沿革与教会历史其它重要教义的发展沿革是相似的。
释经学论据
3. 灾前被提教义是唯一可以按圣经字面意义解释明白新旧约圣经关于大灾难所有段落篇章的教义。
4. 灾前被提清楚地将以色列和教会以及关于他们各自的神的计划区分对待.
大灾难的性质
5. 灾前被提教义认为圣经明确区分大灾难和大灾难之前广义性灾难
6. 灾前被提派合理解释了大灾难是为以色列复兴做准备的时期（申4:29-30; 耶 30:4-11）为教会得荣耀做准备并非大灾难的目的。
7. 旧约所有关于大灾难的章节没有提到教会 (申4:29-30; 耶 30: 4-11; 但 8:24-27; 12:1-2).。
8. 新约所有关于大灾难的章节没有提到教会(太13:30; 39-42, 48-50; 24:15-31; 贴前1:9-10; 5:4-9; 贴后2:1-11; 启 4-18).
9. 与灾中被提派相比， 灾前被提派合理解释了启示录第六章大灾难的开始。圣经明确表明启示录第十一章第七号很久以前大灾难已开始，即可驳倒灾中被提论。
10. 灾前被提派合理区分了圣经预言提及的号响们。灾中被提派认为启示录中的第七号是末次号筒这个核心论据没有合理依据，因为启示录十一章中的第七号，林前15:52的末次号筒和太24:31的号响没有确定的关系。它们是三件截然不同的事件。
11. 灾前被提派坚持但以理的第七个七的统一性。相比之下，灾后被提派和灾中被提派破坏了但以理的第七个七的统一性，混淆了神对以色列的计划和神对教会的计划。 Nature of the Church
12. The translation of the church is never mentioned
in any passage dealing with the second coming of Christ
after the Tribulation.
13. The church is not appointed to wrath (Rom. 5:9: 1
Thess. 1:9-10; 5:9). The church therefore cannot enter "the
great day of their wrath" (Rev. 6:17).
14. The church will not be overtaken by the day of the
Lord (1 Thess. 5:1-9, which includes the Tribulation.
15. The possibility of a believer escaping the
Tribulation is mentioned in Luke 21:36.
16. The church of Philadelphia was promised
deliverance from "the hour of trial that is going to come
upon the whole world to test those who live on the earth"
(Rev. 3:10).
17. It is characteristic of divine dealing to deliver
believers before a divine judgment is inflicted on the world
as illustrated in the deliverance of Noah, Lot, Rahab, etc.
(2 Peter 2:5-9).
18. At the time of the translation of the church, all
believers go to the Father's house in heaven (John 14:3)
and do not immediately return to the earth after meeting
Christ in the air as postribulationists teach.
19. Pretribulationism does not divide the body of
Christ at the Rapture on a works principle. The teaching of
a partial rapture is based on the false doctrine that the
translation of the church is a reward for good works. It is
rather a climactic aspect of salvation by grace.
20. The Scriptures clearly teach that all, not part, of
the church will be raptured at the coming of Christ for the
church (1 Cor. 15:51-52; 1 Thess. 4:17).
21. As opposed to a view of a partial rapture,
pretribulationism is founded on the definite teaching of
Scripture that the death of Christ frees from all
condemnation.
22. The godly remnant of the Tribulation are pictured
as Israelites, not members of the church as maintained by
the posttribulationists.
23. The pretribulational view, as opposed to
posttribulationism, does not confuse general terms like
elect and saints, which apply to the saved of all ages, with
specific terms like church and those in Christ, which refer
to believers of this age only.
Doctrine of Imminency
24. The pretribulational interpretation teaches that the
coming of Christ is actually imminent.
25. The exhortation to be comforted by the coming of
the Lord (1 Thess. 4:18) is very significant in the
pretribulational view and is especially contradicted by
most posttribulationists.
教会的性质
12. 教会被提在圣经中关于大灾难后基督再来的章节中从未提及。
13. 教会不是命定承受神的愤怒的（罗 5:9: 贴前
1:9-10; 5:9).）
14. 主的日子（贴前 5:1-9）包括大灾难不会临到教会。
15. 路加21:36提到信徒逃避大灾难的可能性。
16. 神应许非拉铁非教会“必在普天下人受试炼的时候，保守你免去你的试炼”。(启示录3:10).
17. 在神的审判临到世界之前神会搭救信徒正如神搭救诺亚，罗得，喇合等等(彼得后2:5-9).
18. 教会被提时，所有信徒要去天父的天家(约翰14:3)
19. 灾前被提派没有在被提时按照圣徒的行为割裂基督的身体。部分被提的教训基于教会被提是对善工的奖赏的虚假教训。灾前被提是赖恩得救的高潮。(译者注:本人对此点有保留意见)
20. 圣经明确教导在基督来接教会时教会全部而非部分被提 (林前15:51-52; 贴前4:17)。(译者注:本人对此点有保留意见)
21. 与部分被提观点相反，灾前被提派是基于圣经明确的教训即基督的死使信徒得赎，过犯得赦，免去刑罚。
22. 大灾难中的敬虔余民是以色列民，而非灾后被提派认为的教会信徒。
23. 灾前被提派与灾后被提派观点相反，没有将如选民和圣徒等适用于历世历代蒙恩得救者的普通名词和诸如教会和在基督里的人这些特指教会时代的信徒的特殊名词相混淆。
主必快来的教训
24. 灾前被提派认为主基督的再来是随时的即将快来。
25. 灾前被提派认为主再来带来的安慰劝勉(贴前
4:18）意义重大，而大部分灾后被提派持相反看法。
26. The exhortation to look for "the glorious
appearing" of Christ to His own (Titus 2:13) loses its
significance if the Tribulation must intervene first.
Believers in that case should look for signs.
27. The exhortation to purify ourselves in view of the
Lord's return has most significance if His coming is
imminent (1 John 3:2-3).
28. The church is uniformly exhorted to look for the
coming of the Lord, while believers in the Tribulation are
directed to look for signs.
The Work of the Holy Spirit
29. The Holy Spirit as the restrainer of evil cannot be
taken out of the world unless the church, which the Spirit
indwells, is translated at the same time. The Tribulation
cannot begin until this restraint is lifted.
30. The Holy Spirit as the restrainer must be taken out
of the world before "the lawless one," who dominates the
tribulation period, can be revealed (2 Thess. 2:6-8).
31. If the expression "except there come a falling
away first" (KJV) is translated literally, "except the
"departure" come first," it would plainly show the
necessity of the Rapture taking place before the beginning
of the Tribulation.
Necessity of an Interval Between the Rapture and the
Second Coming
32. According to 2 Corinthians 5:10, all believers of
this age must appear before the judgment seat of Christ in
heaven, an event never mentioned in the detailed accounts
connected with the second coming of Christ to the earth.
33. If the twenty-four elders of Revelation 4:1-5:14
are representative of the church as many expositors believe,
it would necessitate the rapture and reward of the church
before the Tribulation.
34. The coming of Christ for His bride must take
place before the Second Coming to the earth for the
wedding feast (Rev. 19:7-10).
35. Tribulation saints are not translated at the second
coming of Christ but carry on ordinary occupations such as
farming and building houses, and they will bear children
(Isa. 65:20-25). This would be impossible if the translation
had taken place at the Second Coming to the earth, as
posttribulationists teach.
36. The judgment of the Gentiles following the
Second Coming (Matt. 25:31-46) indicates that both saved
and unsaved are still in their natural bodies. This would be
impossible if the translation had taken place at the Second
Coming.
26.如果大灾难必须在先，仰望等候基督荣耀的向他自己的新妇显现(多2:13) 便失去意义，那么圣徒不得不只能等候观看各种征兆。
27.如果主的再来是随时的即将快来 (约一 3:2-3)，那么为了迎接主的再来而洁净自己的劝勉才有意义。
28.教会一贯的劝勉是等候主的再来，而大灾难中的信徒可按圣经教训等候观看各种征兆。
圣灵的工作
29.圣灵是对恶的拦阻者，是不能从世界中取去的，除非圣灵内住的教会被同时提走。这个拦阻不取去，大灾难不会开始。
30.圣灵，对恶的拦阻者，必须从世界中接去，那个在大灾难中统治世界的“不法的人”才可以显露(贴后2:6-8)。
31.如果“等到那拦阻的被除去（英文钦定版）”可直译为“除非先离去”，这明确表明大灾难开始以前被提必须先发生。
教会被提和主再来之间必须要有间隔。
32.根据林后5:10，教会时代的所有信徒必须在天上基督的审判台前显现，这件事在关于基督再来回到地上时的经文细节记载中从未提到。
33.如果如许多解经家认为，启示录 4:1-5:14 中的二十四位长老是教会的代表的话，那么大灾难之前必须有教会的被提和得奖赏。
34.基督来接他的新妇赴婚宴必须在基督再来回到地上之前 (启19:7-10)。
35.大灾难中的圣徒在基督再来时没有被提，而是继续进行日常职任如种田和盖造以及生子(赛65:20-25)。如果正如灾后被提派认为的，在基督再来回到地上时大灾难中的圣徒被提，那么他们将不可能继续进行日常职任如种田和盖造以及生子。
36.主再来后开始的对外邦人的审判 (太25:31-46)
表明得救的和未得救的还活在他们天然的身体中。如果主再来时他们已被提，这将不可能。
37. If the translation took place in connection with the
Second Coming to the earth, there would be no need of
separating the sheep from the goats at a subsequent
judgment, but the separation would have taken place in the
very act of the translation of the believers before Christ
actually sets up His throne on earth (Matt. 25:31).
38. The judgment of Israel (Ezek. 20:34-38), which
occurs subsequent to the Second Coming, indicates the
necessity of regathering Israel. The separation of the saved
from the unsaved in this judgment obviously takes place
sometime after the Second Coming and would be
unnecessary if the saved had previously been separated
from the unsaved by translation.
Contrast Between the Rapture and the Second
Coming
39. At the time of the Rapture the saints meet Christ
in the air, while at the Second Coming Christ returns to the
Mount of Olives to meet the saints on earth.
40. At the time of the Rapture the Mount of Olives is
unchanged, while at the Second Coming it divides and a
valley is formed to the east of Jerusalem (Zech. 14:4-5).
41. At the Rapture living saints are translated, while
no saints are translated in connection with the second
coming of Christ to the earth.
42. At the Rapture the saints go to heaven, while at
the Second Coming to the earth the saints remain on the
earth without translation.
43. At the time of the Rapture the world is unjudged
and continues in sin, while at the Second Coming the
world is judged and righteousness is established on the
earth.
44. The translation of the church is pictured as a
deliverance before the day of wrath, while the Second
Coming is followed by the deliverance of those who have
believed in Christ during the Tribulation.
45. The Rapture is described as imminent, while the
Second Coming is preceded by definite signs.
46. The translation of living believers is a truth
revealed only in the New Testament, while the Second
Coming with its attendant events is a prominent doctrine of
both Testaments.
47. The Rapture concerns only the saved, while the
Second Coming deals with both saved and unsaved.
48. At the Rapture Satan is not bound, while at the
Second Coming Satan is bound and cast into the abyss.
49. No unfulfilled prophecy stands between the
church and the Rapture, while many signs must be fulfilled
before the Second Coming.
50. No passage dealing with the resurrection of saints
at the Second Coming ever mentions translation of living
saints at the same time.
37.如果教会被提和主再来回到地上联系到一起，那么就无需在接下来的审判中将绵羊和山羊分开。实际上基督在地上设立他的宝座之前，信徒被提就已经将山羊和绵羊分开了 (太25:31).。
38.审判以色列(结 20:34-38),发生在主再来之后，表明必须要将以色列重新聚集。审判中分开得救的和未得救的明显发生在主再来以后的某个时间，如果被提本身已经将得救的和未得救的此前已经分开的话，审判中分开得救的和未得救的将会没有必要。
教会被提和主再来的对比
39.被提时圣徒在空中与基督相遇，而主再来时，基督回到橄榄山在地上与圣徒相遇。
40.被提时，橄榄山没有变化，而主再来时橄榄山裂开，有山谷在耶路撒冷的东面形成(撒14:4-5)。
41.被提时活着的圣徒被提，而主再来回到地上时没有圣徒被提。
42.被提时圣徒升上天，而主再来时圣徒依然在地上，没有被提。
43.被提时世界未被审判，继续犯罪，而主再来时世界被审判，地上公义被建立。
44.教会被提是神大怒之前对教会的拯救，而主再来时拯救那些在大灾难中信基督的人。
45.被提是指主随时的即将快来，而主的再来之前会有诸多明确的征兆。
46.活着的信徒被提是只有在新约圣经中才启示的真理，而主再来和伴随的事件是新旧两约中重要的真理。
47.被提只涉及得救的人，而主再来涉及所有得救的和未得救的。
48.被提时，撒旦未被捆绑，而主再来时，撒旦被捆绑，被扔进无底坑里。
49.在教会和被提之间不存在未应验的预言，而在主再来之前必须应验许多征兆。
50.提及主再来时圣徒复活的圣经章节从未同时提及活着的圣徒被提。
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