This much is explained clearly here, but Paul goes on.

This man of sin, further, is to sit "in the temple of God" and claim to be worshipped as God - the same power we believe that is to wear out the saints and bring the great tribulation of 1260 days - and he is to be destroyed "with the brighteness of his coming", 2.Thess. 2:4,8. It is obvious that, whatever "he who now letteth" might be, the taking away that will permit the revealing of antichrist cannot be equated with the gathering of Christ's church to Himself, which Paul here refers to as coming after the "falling away" and the revealing of the man of sin.

And it is equally obvious that antichrist must precede, not follow, the gathering of the saints to Christ at His Second Coming.

To state this understanding another way:

If the coming of Christ that destroys the antichrist follows the revealing of the man of sin, and if the gathering of the Christian saints at His coming also follows the revealing of the man of sin, then there is no conceivable reason, in the absence of an explicit statement of Scripture, why these are not the same coming.

This agrees with Paul's statement that the coming to bring rest to the church is the coming to bring vengeance to the enemies of God; with John's description of the coming of the King that includes the judgments on the beast, the false prophet, and the dragon, and the first resurrection as well; and with Jesus' statement that His coming with trumpet blast to gather His elect follows the tribulation. We notice, that all the passages harmonize with Jesus' repeated references to His coming (always in the singular).[300]

Conclusion: Therefore the Bible teaches that there will be one visible, personal, glorious Second Coming of Jesus Christ.

The historical record is rich on those who recognized the papal power as the great antichrist of the centuries because it meets the specifications of the "little horn" of Daniel 7 and the "beast" of Revelation 13 [320]. Over the centuries all early Protestant Reformers held this view.

Those who take either the preterist or futurist position are unable to recognize the actual antichrist power as it carries on its work. When no one is on the alert to his nefarious scheming, it will seek to deceive the whole world, so much so, that ultimately men will declare, "Who is like unto the beast? who is able to make war with him?" and "all the world" will wonder "after the beast." Rev. 13:4,3.

The work of antichrist will be brought to an end by the Second Advent of our Lord. We read in 2.Thessalonians 2:3 of one who is called the "man of sin." We read of his blasphemous claims in verse 4, of his signs and lying wonder in verse 9. But God's Word declares unmistakably that he will be consumed by "the brightness of his [Christ's] coming" (2.Thess. 2:8). Though all the organizations of apostasy, with all their wicked works, should combine, their activities will come to an end at the same time as the beast/ horn power ends, when the Lord returns from heaven, Rev. 19:19-20.

The 1000 year period (millenium) is mentioned definitely in Revelation 20 under the expression "thousand years." Rev. 20:4-6 speaks of the first resurrection. "They came to life again, and reigned with Christ a thousand years", Rev. 20:4, RSV. Those who are raised at that time are called "blessed and holy." Further, "they shall be priests of God and of Christ, and they shall reign with him, a thousand years." The resurrection of the saints, taught in 1.Corinthians 15 and in 1.Thessalonians 4, takes place at the coming of our Lord. Inasmuch as those who are then raised reign "with Christ a thousand years," it is clear that this resurrection marks the beginning of the millenium period. Seeing that the rest of the dead (the wicked) "did not come to life again until the thousand years were ended" (Rev. 20:4), it likewise seems clear that this second resurrection marks the close of the millenial period.

Among these expressions are these:

1. "The day of the Lord so cometh as a thief in the night" 1.Thess. 5:2, and
2. "The one shall be taken, and the other left", Matthew 24:40.

Comparing the Second Coming of Christ to the coming of a thief in the night must be understood with some limitations of interpretation. One would surely not wish to push this illustration too far or even to the extreme. We should hardly think of the Saviour's coming like a thief who prowls around, working in the dark, afraid of being discovered. That could never be the likeness of our Redeemer. Does the rapture theory encourage such thoughts?

The context of 1.Thessalonians 5:2 clearly indicates what the apostle meant by describing the second coming of Christ as a thief. He is talking about the unexpectedness of Christ's coming. No one expects a thief: therefore he is able to do his nefarious work undetected. The apostle describes the heedless at that day as expecting peace and safety when sudden destruction is an immediate prospect, Verse 3. But they are not expecting it. He cautions the faithful not to fall asleep, lest the second advent overtake them as a thief, Verses 4-5. He urges them "to watch and be sober", Verse 6, in expectation of the Second Coming of Christ.

The idea, therefore, is of unexpectedness rather than of secrecy. Of course, the Second Advent or Coming of Jesus will catch some professing Christians asleep, but that will be their own fault, and not part of God's plan. They should be alert and watching for His appearing. But even those who are awake, unless they are fully surrendered to God, will be caught unawares. The coming of the Lord will also be unexpected for them. In other words, they are not actually looking for Him to return; they are not waiting for Him. Hence, Christ's coming will, to them, be as a thief in the night.

As to the other passage, "The one shall be taken, and the other left" there are two schools of interpretation among commentators. Some feel that those "taken" are taken in destruction; others, that they are taken to be with the Lord. But whatever the correct interpretation, one point stands out clearly: No concept of secrecy is involved in the words used. It is the fact of being "taken" or of being "left" that is stressed. There is no indication in the words themselves as to just how the one is taken and the other left.

The passage indicates clearly that this will be a day of separation. To introduce the idea of secrecy into the text is, we believe, wholly unwarranted. Nowhere in the Bible is there any indication that when the one is taken and the other left, certain persons will awaken the next morning to find loved ones "missing." The thief-in-the-night illustration was obviously given by our Lord to indicate the suddenness of His appearing and the danger that faces not only the world but even the church of being unprepared and so being taken Unawares.[400]

Advocates of the "rapture" theory also advance the case of Enoch in support of their concept. As to Enoch the Scripture declares, "By faith Enoch was translated that he should not see death; and was not found, because God had translated him", Heb. 11:5. It is maintained that the expression he "was not found" indicates that a search was made, and so implies secrecy in his being translated. But in this connection it must be remembered that the term "ascension" itself surely does not connote secrecy. Elijah also was translated, but in full view of Elisha, and with chariot and whirlwind. Again, when our blessed Lord "was taken up" (Acts 1:9), it was in full, open view of His disciples.

Furthermore, why should the expression "was not found" be thought to indicate secrecy? Similar expressions are found in other connections and they could not mean secrecy, or refer to something done in a corner. Thus we read that in the last days "the mountains were not found", Rev. 16:20; of Babylon, that it "shall be found no more at all", Rev. 18:21; and of its inhabitants, that none "shall be found any more in thee", verse 22. On what linguistic or exegetical authority, then, can one introduce the idea of something happening secretly?

In summation: Seventh-day Adventists believe that Christ's second advent will be personal, visible, audible, bodily, glorious, and premillennial, and will mark the completion of our redemption. And we believe that our Lord's return is imminent, at a time that is near but not disclosed. Adventists' joy, hope, and expectation over the prospect are well expressed in these passages:

"One of the most solemn and yet most glorious truths revealed in the Bible is that of Christ's second coming." [500]

"The coming of Christ to usher in the reign of righteousness has inspired the most sublime and impassioned utterances of the sacred writers." [600]

"The proclamation of Christ's coming should now be, as when made by the angels to the shepherds of Bethlehem, good tidings of great joy. Those who really love the Saviour cannot but hail with gladness the announcement founded upon the word of God, that He in whom their hopes of eternal life are centered is coming again, not to be insulted, despised, and rejected, as at His first advent, but in power and glory, to redeem His people." [700]

The Bible states that the wicked, unrepentend souls will be taken first. That means that they will be slain by the brightness of His Coming just like the wicked at the time of the Noachian Flood perished first. As the wicked perish all around the world, not to exist until their resurrection (the second resurrection) for judgment after 1000 years [800], the righteous' gaze is directed toward the so long awaited arrival of their Saviour in Might and Power.

The salvation of God's people has been accomplished, "he will beautify the meek with salvation." Psalms 149:4. The same message we learn from the Sermon on the Mount, "Blessed are the meek: for they shall inherit the earth." Matthew 5:5, the mercy and grace of God has fruited, is now fulfilled.

Conclusion: The idea of the rapture makes the great day of the resurrection anti-climactic. It is like inviting someone to the Super Bowl and he says, `Oh, I've been there already.' We must also remember what Jesus said, "Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me. Ye shall seek me, and shall not find me: and where I am, there ye cannot come." John 7:33,34.

Notes & References