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Balaam the Prophet Who Loved Unrighteous Gain

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The story of Balaam is recorded in Numbers 22–24 (cf. Num 31:8, 16; Deut 23:4–5; 2 Pet 2:15; Jude 11; and Rev 2:14). It recounts how Balak, king of Moab, fearing Israel’s advance, summoned Balaam—a prophet from Mesopotamia—to curse God’s people. Though Balaam knew the true God and received divine revelation, his heart was corrupted by greed and ambition. Forbidden to curse Israel, he instead counseled Balak to ensnare them through idolatry and immorality. His life stands as a sobering paradox: a man who spoke profound truth and even foresaw the coming Messiah (Num 24:17), yet perished for loving “the wages of unrighteousness” (2 Pet 2:15).

This account raises the question: Was Balaam truly saved, a genuine prophet of the Lord, or merely a pagan diviner used by God? Some scholars view Balaam as an unbelieving sorcerer, others as a true believer who fell into deep carnality. Ronald Allen states, “Rather than see Balaam as a true believer caught up in greed, it is better to understand that he was a sorcerer, more specifically, a bārû diviner, for whom the God of Israel was just another deity he might manipulate.”[1] John MacArthur states, “Scripture identifies Balaam as a false prophet.”[2] But Phillip Budd thinks Balaam was saved, saying, “Balaam is depicted from the outset as a true prophet of Yahweh who is bound to declare the true word of God…On four occasions Balaam prophesies, and each time the divine word is one of blessing on Israel.”[3] Walter Kaiser agrees that Balaam was saved, saying:

He really knew the true, personal God of Israel, and like so many other believing Gentiles who receive only a passing reference in Scripture (such as Melchizedek, Jethro, Rahab), he too really believed to the saving of his soul. God not only used him to protect Israel from a curse, he was also the instrument of the great Messianic prophecies concerning the ‘Star out of Jacob,’ a guiding light for the Eastern wise men who later searched out the new king of the Jews.[4]

While absolute certainty is impossible, the biblical evidence supports the view that Balaam was a believer, though a deeply carnal and compromised one. Scripture presents Balaam as a man who knew the true and living God, received direct revelation, and even spoke divine prophecy—yet whose love of money and worldly prestige corrupted his spiritual life and testimony. Several indicators throughout the biblical record seem to affirm that Balaam was a genuine believer, while his actions reveal the depths to which a believer can fall through prolonged carnality and negative volition toward God’s will.

First, Balaam openly acknowledged Yahweh as his God. When the Moabite king Balak sought his services to curse Israel, Balaam replied, “Spend the night here, and I will bring word back to you as the Lord may speak to me” (Num 22:8). Later he said, “Though Balak were to give me his house full of silver and gold, I could not do anything, either small or great, contrary to the command of the Lord my God” (Num 22:18). His use of the personal pronoun “my” reveals a personal relationship with Yahweh, not merely an awareness of Israel’s deity.

Second, Balaam received direct revelation from God. Scripture says, “God came to Balaam” (Num 22:9) and “the Lord met Balaam and put a word in his mouth” (Num 23:16). This intimate communication demonstrates that Balaam had genuine prophetic capacity granted by divine appointment. Furthermore, “the Spirit of God came upon him” (Num 24:2), empowering him to deliver truth that could not be known apart from divine illumination. That God would place His Spirit upon Balaam would argue that he was truly saved.

Third, Balaam spoke the very words of God and blessed Israel, not once but repeatedly, even under intense pressure to curse them (Num 23:11–12, 26; 24:10–13). Balaam’s prophecies contain profound theological insight into God’s faithfulness and sovereign protection of His covenant people. In one of the most remarkable prophecies of the Old Testament, Balaam foresaw the coming of Israel’s Messiah, prophesying, “I see Him, but not now; I behold Him, but not near; a star shall come forth from Jacob, a scepter shall rise from Israel” (Num 24:17). Such messianic foresight could only be communicated through divine inspiration.

These evidences imply Balaam was a believer, a prophet who had genuine knowledge of the Lord and access to divine revelation. Yet, despite such privilege, Balaam’s story is one of tragic decline. His heart was captivated by greed and ambition. Though he could not curse Israel directly, he devised a scheme to corrupt them indirectly. According to later revelation, Balaam “taught Balak to put a stumbling block before the sons of Israel, to eat things sacrificed to idols and to commit acts of immorality” (Rev 2:14; cf. Num 31:16). He enticed Israel to join themselves to Baal of Peor (Num 25:1–3), bringing divine discipline upon the nation.

The New Testament writers expose Balaam’s inner corruption. Peter warns of false teachers who “have followed the way of Balaam, the son of Beor, who loved the wages of unrighteousness” (2 Pet 2:15). Jude likewise condemns those who “rush headlong into the error of Balaam for pay” (Jude 11). The apostle John identifies his sin as one of moral compromise for material gain (Rev 2:14). Balaam thus becomes the prototype of the carnal believer—one who knows truth but subordinates it to self-interest.

His life illustrates that a genuine believer can indeed live sinfully and even oppose God’s will through prolonged carnality. Balaam’s prophetic gift did not exempt him from divine discipline or moral failure. Though he spoke God’s Word, he failed to apply it. His lust for wealth and honor overrode his spiritual integrity. Ultimately, he perished among Israel’s enemies when they defeated the Midianites (Num 31:8), a sobering reminder that divine discipline can culminate in physical death for the disobedient believer (cf. 1 Cor 11:30–32; Heb 12:6).

Balaam’s example, therefore, stands as both a testimony to divine grace and a warning against spiritual compromise. He demonstrates that one may possess doctrinal knowledge and divine gifting yet fail through arrogance, greed, and negative volition. The lesson is timeless: faith may secure salvation, but only ongoing obedience and humility before God secure spiritual stability and reward. A believer out of fellowship with the Lord can become as destructive as any unbeliever. Balaam knew the truth but chose to serve himself. His life reveals that even the regenerate man can be carnal, and when unchecked, carnality leads not to blessing but to divine judgment.

Steven R. Cook, D.Min., M.Div.

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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[1] Ronald B. Allen, “Numbers,” in The Expositor’s Bible Commentary, ed. Frank E. Gaebelein, vol. 2 (Grand Rapids, MI: Zondervan Publishing House, 1990), 888.

[2] John F. MacArthur Jr., The MacArthur Bible Commentary (Nashville: Thomas Nelson, 2005), Nu 22:5.

[3] Phillip J. Budd, Numbers, vol. 5, Word Biblical Commentary (Dallas: Word, Incorporated, 1984), 271.

[4] Walter C. Kaiser Jr. et al., Hard Sayings of the Bible (Downers Grove, IL: InterVarsity, 1996), 167.

Why and How I Pray for Israel

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Israel’s Future in God’s Faithfulness

From Genesis to Revelation, the story of Israel is the story of a chosen people uniquely called and covenanted by God—not because of their merit, but because of His faithfulness. The Abrahamic Covenant (Gen 12:1-3; 15:1-21; 17:1-8) remains in effect to this day. It is an unconditional, unilateral promise in which God swore to give Abraham’s descendants a land, a nation, and a blessing, and it has never been annulled or replaced. Even though the majority of Israel remains in unbelief, they are still God’s covenant people, and “they are beloved for the sake of the fathers” (Rom 11:28). Their future restoration is not only prophesied—it is guaranteed by God’s own character.

Scripture teaches that Israel is presently under divine discipline. After centuries of rebellion, culminating in the rejection of their Messiah, Jesus declared, “Behold, your house is being left to you desolate!” (Matt 23:38). Fruchtenbaum notes, “Because of their rejection of His messiahship, in place of being gathered they are going to be scattered” (A. G. Fruchtenbaum, Israelology, 783). Yet this was not a cancellation of the covenant, as Jesus added, “For I tell you, you will not see Me again, until you say, ‘Blessed is He who comes in the name of the Lord’” (Matt 23:39). That future confession will come at His Second Coming, when the Jewish leadership will lead the nation in receiving their Messiah. Until then, Israel is undergoing “a partial hardening…until the fullness of the Gentiles has come in” (Rom 11:25), after which “all Israel will be saved” (Rom 11:26). This discipline is temporary and purposeful—God is preserving His people through chastening, preparing them for repentance and restoration. His hand has never left them.

My Love for Israel

I love Israel, because they are God’s chosen people, and set apart for a unique role in history. Scripture declares, “The Lord your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth” (Deut 7:6). This choosing was not based on merit, but on God’s faithfulness and love: “The Lord did not set His love on you nor choose you because you were more in number than any of the peoples…but because the Lord loved you and kept the oath which He swore to your forefathers” (Deut 7:7-8). Though Israel has often stumbled, God’s love for them endures. He says, “I have loved you with an everlasting love; therefore, I have drawn you with lovingkindness” (Jer 31:3). Even now, during a time of national unbelief, Paul reminds us that “they are beloved for the sake of the fathers; for the gifts and the calling of God are irrevocable” (Rom 11:28-29). Israel remains the apple of His eye (Zech 2:8), and He will fulfill every promise He made to the patriarchs, bringing about their future restoration when they turn to the Messiah in faith (Zech 12:10; Rom 11:26).

My Prayers for Israel

Lately, when I’ve been praying for Israel, I keep thinking about Moses and how he interceded for his people during a time of deep disobedience, when they turned from the Lord to worship a golden calf (Ex 32:1-6). The Lord saw their corruption (Ex 32:7-8) and said to Moses, “I have seen this people, and behold, they are an obstinate people” (Ex 32:9). God’s anger burned against them, and He declared, “Now then let Me alone, that My anger may burn against them and that I may destroy them; and I will make of you a great nation” (Ex 32:10). Interestingly, Moses stood in the gap and prayed for Israel, appealing to God’s character and covenant promises. His intercession serves as a wonderful example for how I pray for Israel today. There are three parts to Moses prayer (Ex 32:11-13).

First, Moses reminded God that Israel belonged to Him, saying, “Why does Your anger burn against Your people whom You have brought out from the land of Egypt?” (Ex 32:11). Moses did not refer to Israel as his people, but as God’s people—chosen, delivered, and set apart by Him. To say they were God’s people was to anchor their identity, destiny, and security in His covenant faithfulness. Moses interceded not on the basis of Israel’s worthiness, but on the grounds of God’s unchanging commitment to those He had called His own (Deut 7:6-8).

Second, Moses appealed to God’s reputation, saying, “Why should the Egyptians speak, saying, ‘With evil intent He brought them out to kill them in the mountains?’” (Ex 32:12). Moses cared about how the world would perceive God’s actions. This principle still stands. When I pray for Israel, I pray not merely for their safety or national success, but for God’s name—His reputation—to be magnified in how He deals with them. The nations are watching, and Israel’s story is ultimately about God’s glory and faithfulness. Whether through judgment or mercy, His dealings must demonstrate His justice, His love, and His covenant fidelity.

Finally, Moses appealed to God’s covenant promises, saying, “Remember Abraham, Isaac, and Israel, Your servants to whom You swore by Yourself, and said to them, ‘I will multiply your descendants’” (Ex 32:13). Moses took God back to His Word—not to hold Him hostage to it, but to show that he trusted in God’s integrity. Moses knew that God keeps His promises to His people. When I pray for Israel, I echo this appeal. I’m not asking for blessing based on Israel’s righteousness, but on God’s faithfulness. (Gen 12:1-3; 15:18; 17:7-8; Psa 105:8-11; Rom 11:28-29). I ask God to act in accordance with His promises—not only because He is just, but because He delights in faithful love (Mic 7:18-20).

My Prayer for Israel:

O Lord, You are the faithful God who keeps everlasting promises to the fathers (Deut 7:9), and Israel remains Your covenant people—called by Your name, formed by Your hand, and beloved for the sake of the patriarchs (Isa 43:1, 21; Rom 11:28). I pray for the peace of Jerusalem (Psa 122:6), that Your purposes may be fulfilled and Your name glorified among the nations (Isa 66:18-20; Ezek 36:23). For the sake of Your great name, act in mercy and power; do not let the nations say that You have forsaken Your people (Jer 33:24-26). Show that You are the God who disciplines yet restores, whose wrath is just and whose mercy is abundant (Hos 11:8-9; Mic 7:18-19). You swore to bless Abraham’s descendants and make them many (Gen 12:2-3; 15:5; 22:17), and I trust You will keep that Word, for You are God and cannot lie (Num 23:19; Tit 1:2; Heb 6:18). Until Messiah returns, raise up laborers to proclaim the gospel, to pray for Your people, and to support Israel in ways that honor and glorify You and bring blessing to them. I ask this in Jesus’ name, Amen.

Steven R. Cook, D.Min., M.Div.

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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Israel, Globalism, and the Rapture

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The Rapture of the Church is imminent—it could happen at any moment, without warning or prerequisite signs. However, while no event must occur before the Rapture, Scripture does reveal the conditions of the world leading up to the seven-year Tribulation that follows. As we observe present global trends, it appears that the stage is being set for the fulfillment of end-times prophecy. These developments, though not signs of the Rapture itself, may indicate how close the Tribulation—and thus the Rapture—may be.

The most significant prophetic development in modern history is the rebirth of Israel in 1948. After nearly two millennia of dispersion, the Jewish people were regathered to their ancient homeland in fulfillment of passages such as Ezekiel 36–37. This regathering is essential for later events in Daniel’s 70th week (Dan 9:27) and the book of Revelation. Alongside Israel’s return is the growing global focus on Jerusalem, which Zechariah foretold would become a burdensome stone for the nations (Zech 12:2-3). Today, political pressure continues to mount for the division of Jerusalem, in direct defiance of God’s covenant purposes (Joel 3:2).

In tandem with these geopolitical shifts, we see the rise of globalism. Revelation 13 describes a future one-world government under the Antichrist. Although the Antichrist cannot appear until after the Rapture (2 Th 2:6-8), the groundwork for centralized global control is clearly underway. Institutions such as the United Nations and the World Economic Forum openly advocate for global governance, digital identification, and economic systems that would allow for global compliance—precursors to the mark of the beast system in Revelation 13:16-17. Technological advances now enable worldwide surveillance, biometric tracking, and central bank digital currencies (CBDCs), all of which could be tools of totalitarian control during the Tribulation.

In the spiritual realm, the apostasy of the professing church is another powerful indicator. Paul warned of a falling away from the faith in the last days (1 Tim 4:1-3; 2 Tim 3:1-5), and that’s exactly what we’re witnessing. Many churches are abandoning sound doctrine in favor of entertainment, social agendas, or ecumenical compromise. The Gospel is often distorted—either by works-based systems or watered down to moralistic self-help. The rise of false teachers, doctrinal confusion, and biblical illiteracy is precisely what Scripture foretold.

Meanwhile, society at large is spiraling into moral chaos. Paul’s vivid description of last-days culture in 2 Timothy 3:1-5 reads like today’s headlines: people are lovers of self, arrogant, disobedient to parents, and lovers of pleasure rather than lovers of God. From the normalization of sin to the celebration of rebellion against divine design, the moral fabric of civilization is unraveling. Godlessness is promoted while righteousness is increasingly ridiculed.

Another fascinating development is the preparation for a third Jewish temple. According to Daniel 9:27 and 2 Thessalonians 2:4, the Tribulation temple must be present for the Antichrist to desecrate it mid-week. Today, groups such as the Temple Institute have recreated priestly garments, temple instruments, and have even bred red heifers for ritual purification. The desire and readiness for temple worship are alive and well in Jerusalem, awaiting only political opportunity.

Equally remarkable is the alignment of nations foretold in Ezekiel 38–39. Russia (Rosh), Iran (Persia), and Turkey (Togarmah) are all forging alliances today, united by hostility toward Israel. These are precisely the nations listed in Ezekiel’s prophecy of a northern coalition that will invade Israel. Though this invasion will be sovereignly thwarted by God, its precursors are visible on today’s geopolitical stage.

Economic instability is also setting the stage. Revelation 6:5-6 describes global hyperinflation and food shortages in the Tribulation. While these judgments have not yet arrived, current economic turmoil—soaring debt, inflation, unstable markets, and supply chain failures—highlight the fragility of modern economies and how quickly the world could tip into chaos when divine restraint is removed.

Lastly, there has been a dramatic rise in occultism and spiritual deception. Paul warned that in the latter times, many would follow deceitful spirits and doctrines of demons (1 Tim 4:1). This trend is exploding today through New Age mysticism, witchcraft, astrology, and Satanism—all marketed as personal empowerment and heavily promoted through media and pop culture. Spiritual darkness is gaining traction, especially among the youth.

Taken together, these developments create a compelling picture. While the Rapture itself is signless and could happen at any time, the stage-setting for the Tribulation strongly suggests that we may be living in the final moments before Christ calls His Church home. We are not looking for signs—we are listening for the shout (1 Th 4:16-17). Until then, we walk by faith, proclaim the gospel of grace, and remain steadfast in hope, knowing our blessed hope is Christ Himself (Tit 2:13).

Friend, if you’ve never trusted in Jesus Christ as your Savior, now is the time. The gospel of grace is the good news that the eternal Son of God took on human flesh (John 1:1, 14), lived a sinless life in perfect obedience to the Father (1 John 3:5), and willingly died a substitutionary death in our place (Rom 5:8; 2 Pet 3:18). On the cross, He bore all our sins—past, present, and future—in full (1 Pet 2:24). He was buried, and on the third day He rose again bodily, just as the Scriptures foretold (1 Cor 15:3-4). Through His finished work (John 19:30), Jesus offers complete forgiveness of sins (Acts 10:43) and eternal life as a free gift—freely given, never earned (Rom 6:23; Eph 2:8-9). This gift is available to anyone who believes in Him alone for salvation (John 3:16; Acts 16:31). You don’t need to clean yourself up, make promises, or prove yourself worthy. Simply believe in Jesus as your Savior, “for whoever believes in Him shall not perish, but have eternal life” (John 3:16).

Steven R. Cook, D.Min., M.Div., B.Sc.

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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World Events that Imply the Rapture is Near

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While we do not know the day or hour of the rapture of the church (1 Th 4:13-18), we can be discerning of the times and alert to developments that appear to be setting the stage for the coming Tribulation (1 Th 5:4-6). According to Scripture, the rapture will occur prior to the Tribulation, and it stands to reason that we may observe certain precursors unfolding before the Lord calls His church to heaven. In light of this, it seems that several world events and technological advances today align with what Scripture describes as dominant features of the Tribulation period, especially the rise of the Antichrist, a centralized global government, and a unified economic system (Dan 7:23-25; Rev 13:16-17). With this in mind, we identify several trends and developments that may help us see how the world is being prepared for these future realities:

First, Israel’s presence in the land. One of the most remarkable signs of stage-setting is Israel’s existence as a sovereign nation after nearly 2,000 years of dispersion. The rebirth of the nation in 1948 fulfills key aspects of biblical prophecy regarding Israel’s physical regathering (Ezek 36:24; Amos 9:14-15). While the current return is largely political and secular, it lays the foundation for God’s future dealings with Israel during the Tribulation, culminating in the nation’s spiritual restoration at Christ’s second coming (Zech 12:10; Rom 11:26). Israel’s control over Jerusalem and Jewish settlement in the land provide the geopolitical framework necessary for Daniel’s 70th week to unfold (Dan 9:24-27).

Second, hostility in the Middle East. The persistent hostility surrounding Israel, including terror threats, international pressures, and regional instability, reflects the prophetic picture of nations gathered against Jerusalem in the last days (Zech 12:2-3; 14:2). This unrelenting opposition makes the idea of a peace agreement increasingly appealing—creating fertile ground for the rise of the Antichrist, who will broker a temporary covenant with Israel, deceptively promising peace and security (Dan 9:27). His eventual betrayal will trigger unprecedented global conflict and fulfill Jesus’ warning of the “abomination of desolation” (Matt 24:15).

Third, a desire to rebuild the temple. Alongside Israel’s political resurgence, there is growing interest among Jewish groups to rebuild the temple in Jerusalem. The Temple Institute and similar organizations have already crafted priestly garments, temple vessels, and architectural plans, eagerly awaiting the restoration of temple worship. Prophecy indicates that a future temple will exist during the Tribulation (2 Th 2:4; Rev 11:1-2), where the Antichrist will desecrate the holy place. These modern preparations, though incomplete, show that the logistical and ideological groundwork for this prophetic temple is actively advancing.

Fourth, there is a move toward globalism and centralized control. We’re witnessing increasing calls for global governance to address transnational issues like climate change, pandemics, and economic instability. Organizations like the United Nations, World Economic Forum, and International Monetary Fund frequently promote global solutions, with language that echoes visions of a world unified under centralized authority. Though well-intentioned on the surface, such trends provide the ideological and bureaucratic infrastructure for the kind of world government over which the Antichrist will ultimately preside (Rev 13:7-8).

Fifth, digital currencies and cashless economies. The rise of central bank digital currencies (CBDCs) is another remarkable development. Nations like China, and even the European Union and United States, are exploring or piloting digital currencies issued by governments. Such systems allow for unprecedented control over buying and selling, aligning with the technology implied in Revelation 13:16-17, where the Beast’s economic system requires a “mark” to buy or sell. While these technologies aren’t the mark of the beast (which won’t be implemented until the Antichrist’s reign), they show the increasing feasibility of a controlled, trackable, and mandatory economic system.

Sixth, advancements in surveillance technology. Mass surveillance through facial recognition, biometric databases, artificial intelligence, and global data networks is becoming normalized. Governments and corporations have more tools than ever to monitor individuals’ movements, communications, and transactions. The Antichrist’s regime will exercise total control over people’s religious, political, and economic activities (Rev 13:15-17), and modern surveillance tools could easily facilitate such global oversight.

Seventh, religious ecumenism and push toward religious unity. In the past few decades, we’ve seen growing efforts to unite world religions under a common banner, with interfaith dialogues, joint worship services, and ecumenical partnerships becoming commonplace. Revelation 17 describes a future false religious system (the harlot) that will initially have global influence before being destroyed by the Beast. The momentum toward religious pluralism and tolerance today reflects a mindset that could be co-opted into the future religious system of the Tribulation.

Eighth, erosion of traditional values and increasing moral lawlessness. Paul warned that “the mystery of lawlessness is already at work” (2 Th 2:7), and indeed we see accelerating moral confusion, hostility toward biblical truth, and the breakdown of social norms and divine institutions. This increasing lawlessness paves the way for a leader who will appear to provide solutions but will ultimately be “the lawless one” (2 Th 2:8).

Ninth, wars, instability, and calls for peace. Jesus described wars, rumors of wars, and global instability as “the beginning of birth pangs” (Matt 24:6-8). While these are not signs of the rapture, they foreshadow the geopolitical chaos that will characterize the Tribulation and create the conditions for the Antichrist to emerge as a false messiah offering peace (Dan 9:27).

All of these trends point to the increasing plausibility of a world political, economic, and religious system under centralized control—exactly the environment Scripture describes in the Tribulation. As believers, we should avoid date-setting or sensationalism, but at the same time, we can recognize the convergence of these developments as part of God’s providential orchestration of history (Isa 46:10). In practical terms, these observations should motivate us to walk wisely, redeem the time (Eph 5:15-16), and stay focused on proclaiming the gospel of grace to a world that desperately needs it (2 Cor 5:20). Rather than retreat in fear, we can take courage knowing that our “blessed hope” is not in political solutions or economic stability, but in the imminent return of our Lord Jesus Christ (Tit 2:13). And while the world may be unknowingly setting the stage for the Antichrist, we’re joyfully awaiting Christ Himself!

As someone once quipped, “When you see Christmas decorations going up, you know Thanksgiving is near.” In a similar way, if the world is preparing for the events of the Tribulation, how much closer must the rapture be? As Christians, we do not live in fear but in confidence in God, for we know He is directing human history toward the return of Christ. We are “looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus” (Tit 2:13).

Dr. Steven R. Cook

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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Jesus’ Return for His Saints

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Jesus Coming for His SaintsThe eschatological subject of the Rapture of the church can be related the study of Soteriology because it is regarded as a form of deliverance. When Messiah returns at the end of the church age, He will deliver His church from an evil world and a coming judgment that will last for seven years (Read Revelation chapters 6-18). A distinction is here drawn between Jesus coming for His saints at the Rapture, and Jesus coming with His saints at His Second Coming (Dan 7:13-14; Matt 19:28; 25:31; Rev 19:11-21). Jesus is now in heaven preparing a place for believers to be with Him there (John 14:1-3). Paul revealed Jesus will return for His church and that all Christians will be “caught up” to meet the Lord in the air (1 Th 4:13-18).

The doctrine of the Rapture was first presented by the Lord Jesus when He provided new information to His apostles on the night before His crucifixion. After speaking of His soon departure (John 13:33), Jesus comforted them, saying, “Let not your heart be troubled; believe in God, believe also in Me. In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you.  And if I go and prepare a place for you, I will come again, and receive you to Myself; that where I am, there you may be also” (John 14:1-3). The place where Jesus was going was heaven. The purpose of His going was to prepare a place for them. And, at some unspecified time, Jesus promised He would come again to receive them to Himself, that they may be with Him.

Paul described this as a time when “we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we shall be changed.  For this perishable must put on the imperishable, and this mortal must put on immortality” (1 Cor 15:51-53). And, when writing to the church at Thessalonica, Paul  explained, “the dead in Christ shall rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord” (1 Th 4:16b-17). According to BDAG, the meaning of caught up (ἁρπάζω) is “to grab or seize suddenly so as to remove or gain control, snatch/take away.”[1] John Walvoord states, “The important point is that the verse says Christ will come for believers and take them from the earth to heaven, where they will be in His presence till they return with Him to the earth to reign. The Rapture will mean that all believers ‘will be with the Lord forever,’ enjoying Him and His presence for all eternity.”[2]

As Christians, we are “looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus” (Tit 2:13). This Rapture is immanent, meaning it may occur at any time and without prior notice. All Christians who are alive at the time of the Rapture will be caught up to meet the Lord in the air, will go with Him to heaven, and be saved from the wrath to be poured out during the seven-year Tribulation. Our future is not one of judgment; rather, we are assured we will be saved from God’s future wrath, both in time and eternity (Rom 5:9; 1 Thess 1:10; 5:9; Rev 3:10).

Dr. Steven R. Cook

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[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 134.

[2] John Walvoord, eds. Charles R. Swindoll and Roy B. Zuck, Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 1265.