The Nugget:
1Th 4:17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. (KJV)
1Th 4:17 then those of us who are still living will be caught up along with them on clouds in the air to meet the Lord, and so we shall be with the Lord forever. (Williams NT)
1Th 4:17 then we who are living, who are remaining over, together with them shall be caught away in clouds to meet the Lord in air, and so always with the Lord we shall be; (YLT, Young’s Literal Translation)
1Th 4:17 Then we who are alive, who remain, will be snatched away at the same time together with them in the clouds for a meeting with the Lord in the air, and thus we will be together with the Lord always. (LEB, Lexham English Bible)
1Th 4:17 Then we who are alive, who are left, will be suddenly caught up together with them in the clouds to meet the Lord in the air. And so we will always be with the Lord. (NET Bible)
1Th 4:17 then *we*, the living who remain, shall be caught up together with them in the clouds, to meet the Lord in the air; and thus we shall be always with the Lord. (Darby translation)
1Th 4:17 Then we who are still living will be taken up together with them into the clouds to see the Lord in the air: and so will we be for ever with the Lord. (BBE, Bible in Basic English)
1Th 4:17 After that we who are still alive at that time will be gathered up with those who have died. We will be taken up in the clouds and meet the Lord in the air. And we will be with the Lord forever. (ERV, Easy to Read Version)
1Th 4:17 Next, all of us who are still alive will be taken up into the clouds together with them to meet the Lord in the sky. From that time on we will all be with the Lord forever. (CEV, Contemporary English Version)
My Comment:
1 Thessalonians 4:17 is the key verse in the Bible about the Pretribulation Rapture. I have heard and read the objection that the word “rapture” is not in the Bible. My answer to that is that the underlying concept is in the Bible, right here in 1 Thessalonians 4:17. The term “rapture” is taken from a Latin term, rapio, expressed in English by the word rapture, in reference to the underlying Greek word harpadzo translated as caught up in the KJV. Elsewhere in the Bible the term translation is used (Hebrews 11:5 in reference to Enoch who was translated) and in older writers (including George N. H. Peters three volume work, The Theocratic Kingdom, who uses the term translation in reference to the Pretribulation Rapture many times but never uses the term rapture).
The Rapture of living believers of this age must be Pretribulational because Paul always mentions the Rapture before he discusses the Day of the Lord, a time when the Great Tribulation takes place. I present the Biblical evidence below in my notes on 1 Thessalonians 4:17 taken from my Ultimate Cross Reference Treasury.
To dig deeper into the correct meaning and teaching of 1 Thessalonians 4:17 read and study carefully the cross references and the explanatory notes as given in the two Bible study resources below:
from the original Treasury of Scripture Knowledge:
1 Thessalonians 4:15
by the: 1Ki 13:1, 1Ki 13:9, 1Ki 13:17, 18, 1Ki 13:22, 1Ki 20:35, 1Ki 22:14
which are: 1Co 15:51, 52, 53; 2Co 4:14
prevent: Job 41:11; Psa 88:13, Psa 119:147, 148; Mat 17:25
asleep: 1Th 4:13
from the Ultimate Cross Reference Treasury:
1 Thessalonians 4:17
Then. Gr. epeita [S# G1899, thereupon, thereafter (CB), marking the order of events, but not necessarily indicating any interval (Hogg & Vine, p. 144): Rendered (1) then: Mrk 7:5, Luk 16:7, Jhn 11:7, Gal 1:18; Gal 2:1, 1Th 4:17, Heb 7:27, Jas 3:17; Jas 4:14, (2) after that: 1Co 12:28; 1Co 15:6, 7, Heb 7:2, (3) afterward(s): 1Co 15:23; 1Co 15:46, Gal 1:21]. FS157, +1Co 15:6. 1Co 15:52.
we which. *+1Th 4:15, 1Co 15:23, 24; 1Co 15:52.
are alive. Note that “alive and remain” is a reference to believers who are alive when the “dead in Christ” have been resurrected. Paul is contrasting the time of resurrection of the living saved with the dead in Christ. He declares that the “dead in Christ” rise first, “then we who are alive and remain” shall be caught up together with them. There is no discernible lapse of time between these two events, for Paul describes these events in 1Co 15:52, saying, “In a moment, in the twinkling of an eye … and the dead shall be raised incorruptible, and we shall be changed.” There is no intervening time element designated between “raised incorruptible” and “we shall be changed.”
caught up. Gr. αρπαγησομεθα, *S# G726, harpadzo. Mat 11:12 (take). Mat 13:19 (catcheth away). Jhn 6:15 (take…by force). Jhn 10:12 (catcheth). Jhn 10:28 (pluck), Jhn 10:29 (to pluck). Act 8:39 (caught away). Act 23:10 (take…by force). 2Co 12:2 (caught up), 2Co 12:4 (caught up). Jud 1:23 (pulling). Rev 12:5 (caught up).
This clause gives the basis for belief in the Rapture (from the Latin, rapio) of the living saints.
The Rapture is clearly Pretribulational, for Paul’s purpose is to comfort (1Th 4:18) the Thessalonians by calling attention to this glorious prospect and blessed hope (**Tit 2:13).
Paul corrects the mistaken view of the Thessalonians again in the second epistle by showing that the day of Christ was not at hand.
Logically, this must refer to the fact that they had been taught and correctly understood that the day of Christ was secret in its initial stage—at least unknown to the world, and not the public manifestation of Christ at his return in glory, or they could not have been confused about the day of Christ having already transpired, or being already present, without their having had a part in it, 2Th 2:1.
Paul argues they could know that the day had not yet come because the Rapture had not taken place (2Th 2:1), nor had the great apostasy and the revelation of the Antichrist transpired (2Th 2:3; 2Th 2:8).
Careful students of prophecy have noted that the Second Advent of Christ takes place in two stages: at the first stage Christ’s coming for his saints is unobserved by the world (Isa 26:20, Zep 2:3, +*Mat 24:42 note. 1Th 5:2, 2Th 2:1, 2Pe 3:10); the last stage, when Christ comes with his saints, is most public and visible (Joel 3:11, +*Zec 14:5, +*Mat 24:30, +*Rev 1:7; Rev 19:14).
The timing of the first stage is not revealed; the Rapture is imminent: it could take place at any time.
The second stage takes place at the end of the Great Tribulation, therefore the precise timing will be known (+*Mat 24:42 note. Dan 9:27; Dan 12:7).
Because many prophetic events take place between the two stages, the time interval may be greater than the usually postulated seven years. The amount of time between the Rapture and the onset of the Tribulation is apparently unrevealed, but in terms of events predicted to transpire between the two events, considerable time is involved.
This fact utterly demolishes the contentions of those who believe in the “pre-wrath rapture of the church,” for they cannot account for how the events can take place in their shortened time frame between these two events.
The Rapture is clearly Pretribulational (note the sequence of discussion in 1 Thessalonians chapter 4 which discusses the Rapture with no mention of the Great Tribulation, followed in chapter 5 where the Great Tribulation is mentioned at verse 2, 1Th 5:2). 1Ki 18:12, 2Ki 2:11; 2Ki 2:16, +*Psa 7:6; +*Psa 7:7; Psa 50:5, Isa 57:1, Joel 2:32, +*Zep 2:3, Mat 11:12 g. Mat 13:19 g. %Luk 17:34, Jhn 6:15 g. Jhn 10:12; Jhn 10:28, 29 g. **Act 8:39; Act 23:10, **+2Co 12:2, 3, 4, Jud 1:23, Rev 11:12; *Rev 12:5.
together with them. 1Th 4:14, 1Th 5:10, Psa 50:5, +*Eph 1:10, **2Th 2:1.
in the clouds. Gr. en nephelais, “the instrumental case, by means of clouds, portrays clouds as the vehicle by which the rapture of the saints is executed” (Boyce W. Blackwelder, Toward Understanding Thessalonians, p. 101). Ellicott explains “the clouds forming the element with which they would be surrounded, and in which they would be borne up to meet their coming Lord.” “…upon which the glorified and luciform body will be caught up in the enveloping and upbearing clouds” (Comm. on Thessalonians, p. 65, 66). Other interpreters more generally understand this as “in clouds,” as the Greek article is lacking. +Gen 9:13, +*Exo 13:21; +*Exo 16:10; Exo 19:9; Exo 24:16, Num 11:25, +**2Ch 5:13, Psa 18:11, 12; +*Psa 68:17, Isa 19:1, +*Dan 7:13, Mat 17:5; +*Mat 24:30; Mat 26:64, Mrk 14:62, Act 1:9, 1Co 10:2 note. +*Rev 1:7; **Rev 11:12.
to meet. Gr. apantēsis (S# G529). FS171J9, +Act 16:1, Alford notes “as he descends.” The word “implies meeting one who was approaching—not merely a ’meeting with’ a person.” “Christ is on His way to this earth: and when De W. says that there is no plain trace in St. Paul of Christ’s kingdom on earth,—and Lun., that the words show that the Apostle did not think of Christ as descending down to the earth, surely they cannot suppose him to have been so ignorant of O. T. prophecy, as to have allowed this, its plain testimony, to escape him” (Greek Testament, vol. 3, p. 276). Almost invariably the word suggests that those who go out to meet him intend to return to their starting place with the person met (Hogg & Vine, p. 146). 1Sa 13:10, 1Ki 9:14, 2Ch 15:2; 2Ch 19:2, Psa 84:7, Mat 25:1 g, Mat 25:6 g, Mat 25:31, Jhn 11:20; Jhn 11:28, Act 16:1; *Act 28:15 g. Col 3:4, *2Th 2:1.
the Lord. 2Th 1:7.
in the air. The word for “air” in Greek is aer, a reference to the dense atmosphere of earth, not aither (a word not used in the New Testament), which would refer to the upper atmosphere. Act 22:23, 1Co 9:26; 1Co 14:9, Eph 2:2, Rev 9:2; Rev 16:17.
and so. Nothing in this verse remotely suggests that we accompany Christ thereupon back to heaven! The Greek grammar indicates Christ continues to his destination, which is earth. +*Psa 16:11; *Psa 17:15; *Psa 49:15; Psa 73:24, Isa 35:10; Isa 60:19, 20, Jhn 12:26; +*Jhn 14:3; Jhn 17:24, **2Co 5:8, +*Php 1:23, 2Pe 3:13, Rev 7:14, 15, 16, 17; Rev 21:3, 4, 5, 6, 7; Rev 21:22, 23; Rev 22:3, 4, 5.
so. i.e. by resurrection or translation (CB).
ever be. Wordsworth states “We shall be caught up into the air, and so be ever with Christ. There is no indication of any intervening Millennium on earth between Resurrection and heavenly glory” (Greek Testament, vol. 2, p. 19). His misunderstanding is grounded in his failure, among other things, to note that only the righteous are spoken of as being included in this resurrection. His careful observation earlier on the same passage, that the “circumstances of the Second Advent, and of the Last Judgment, appear to have been prefigured by those of the Giving of the Law on Mount Sinai” is carefully drawn:
[“The circumstances of the Second Advent, and of the Last Judgment, appear to have been prefigured by those of the Giving of the Law on Mount Sinai; Men will be judged according to their works, of which the Law of God is the Rule: and therefore the future Great Assize, in which men will be rewarded or punished according to their Deeds, to be then judged by the standard of the Divine Law, was fitly typified by the promulgation of that Law. Compare the words of Moses describing the delivery of the Law (Exo 19:16) with the language used by the Apostle here describing the last Judgment (1Th 4:16, 17, 18 ?). Compare 2Th 1:8.
There is also mention made by Moses of the cloud, 1Th 4:16, Compare here, verse 17 (1Th 4:17).
Also the Law was given with the ministry of Angels (Act 7:53, Gal 3:19), and Angels will come with the Lord to Judgment.
The Trumpet here and in 1Co 15:52 seems to be no other than that of the Seventh Angel in the Apocalypse (Rev 11:15, 16, 17, 18).
Whether you eat or drink, or wake or sleep, let that Trumpet be ever sounding in your ears with this call, “Arise, ye dead; come ye to the Judgment” (St. Jerome ap. A Lapide).”],
Except for the mistaken connection with the Last Judgment, Wordsworth independently confirms Peters, cited below. Further confirmation of such connections is provided by the study of “Antitypical Parallels” alluded to by Peters (Theocratic Kingdom, vol. 2, Proposition 121, Observation 8, note 28, point 4, p. 191), but developed fully by others as in Antitypical Parallels; or, The Kingdom of Israel and of Heaven, by “Gershom” (Major General J. E. Goodwyn), London: S. W. Partridge, 1866, pp. xxiv, 1-501. Psa 140:13, *+Jhn 12:26.
with the Lord. Paul, having accomplished his purpose of comfort by asserting that the living saints would rejoin deceased believers at the rapture, abruptly stops the discussion.
No doubt the Thessalonians had received much fuller instruction from Paul about prophecy when he was with them in person. We are left to infer from other Scripture where the saints will go once they are raptured.
The usual view is that Christ takes the saints back to the third heaven, some believe forever, others suppose for the seven years of the Tribulation.
Interestingly enough, Paul does not say here, nor does Scripture elsewhere state, that the saints return to heaven.
(See the following references, which I have carefully noted, as they are not represented in the indexes in Peters’ volumes: Theocratic Kingdom, volume 3, Proposition 170, Observation 6, pp. 59, 60, Prop. 166, Observation 6, note 1, pp. 25, 26,
For other significant references to the “third heaven” in Peters not found in his indexes see: Volume 1, pp. 245, Prop. 35, Observation 2; page *596, Prop. 89, Observation. 1; page 602; Prop. 90, Observation 5; page 615, Prop. 93, Observation 6, point 2; Volume 2, pp. 11, 12, Prop. 107, Observation 2, page 13; Prop. 107, Observation 4; page 29; Prop. 108, Observation 3, note 7; page 222, Prop. 123, Observation 4; page 227, Prop. 125, p. 227; page 303, Prop. 128, Observation 12; page 341, Prop. 131, Observation 3; page **346, Observation 7; page **377, Prop. 134, Observation 2, point 15; page 378; Prop. 134, Observation 2, note 3; page 411, Prop. 138, Observation 3; page *501, Prop. 148, Observation 3; pages **575, 576, Prop. 154, Observation 3, note 1 & 2; page 578, Observation 5, point 4; Volume 3, p. 25, 26, Prop. 166, Observation 6, note 1; page 46, Prop. 169, Observation 2, note 2; page 453, Prop. 196, Observation 4, note; page 459, Prop. 196, Observation 12, point 7).
Peters cogently argues that such a removal of the saints from this earth to heaven with Christ (especially if conceived of as a permanent removal) would be in violation of prophecy and covenant, which place the inheritance and kingdom of Christ here upon this earth (+*Mat 5:5, +*Act 7:5 note. +*Eph 1:11 note. +*Heb 11:13; +*Heb 11:16 note).
Peters establishes at length and in great detail from Scripture that the saints will be taken by Christ to some secure appointed place upon earth (+*Deut 33:2) to organize and prepare for the establishment of the kingdom, when believers will receive their training and appointments (+*Jhn 14:2, where “house” is put for “kingdom,” and “mansions” is a reference to “abiding or dwelling places”) to posts of rulership and responsibility (Psa 149:4, 5, 6, 7, 8, 9, Mat 19:28, 29; Mat 24:47; Mat 25:21; Mat 25:23, Luk 22:29, 30, 1Co 6:2, 2Ti 2:12, Rev 2:26, 27; Rev 20:4; Rev 20:6) in that kingdom (Theocratic Kingdom, vol. 3, Proposition 166, pp. 17-28).
When the preparation is complete, Christ will march (+*Deut 33:2, *Isa 63:1, 2, 3, 4, 5, 6) upon his enemies, then victorious will ascend the Mount of olives (Zec 14:3, 4, 5) and enter Zion (*Isa 1:27; +*Isa 51:11; +*Isa 59:20, *Joel 3:16, *Zec 1:16; *Zec 1:17, +*Rom 11:26) with all his saints, and establish his kingdom over the whole earth, ruling from Jerusalem (Isa 24:23, Zec 14:9).
with the Lord. **+Deut 33:2, Psa 149:4, 5, 6, 7, 8, 9, Hos 12:4, Zec 14:9, +Mat 5:5; Mat 19:28, 29; Mat 24:47; Mat 25:21; Mat 25:23, +**Luk 1:32; +**Luk 1:33; Luk 22:29, 30, Jhn 12:26; +*Jhn 14:2; +*Jhn 14:3, +Act 7:5, +Rom 11:26, 1Co 6:2, 2Co 5:8, +Eph 1:11, **Col 3:4, *2Th 2:1, 2Ti 2:11, 12, Heb 9:28 note. +Heb 11:13; Heb 11:16, Rev 2:26, 27; Rev 20:4; Rev 20:6.
