The Timeline of Eternity: An Introduction to Rapture Passages

Introduction

Consider these parts of two verses, one written down by the apostle John and the other by the apostle Paul:

Do not let your heart be troubled … (John 14:1a)

Comfort one another with these words … (1 Thessalonians 4:18a)

As we proceed through this message, hold in mind that unifying theme of comfort, lack of distress, lack of trouble. The John passage begins with that idea, while the other passage ends with it. And, of course, that theme is found in other, similar contexts in Scripture as well.

In John 14 (our main focus in this message), Jesus is teaching His disciples about His return to earth. In 1 Thessalonians 4, Paul is also teaching about Jesus returning to earth. The return of Christ, of course, fits into the context of end time events.

Now, I don’t know that the word “comfort” is what you would necessarily associate with “the end of the world.” Yet, it is the unifying theme of these two passages about Jesus’s return.

But even taking two passages at a time won’t allow you to traverse an eternal timeline any faster. So let’s slow down, and in the name of not distressing our hearts, we’ll take one passage at a time as we continue to discuss the timeline of eternity,¹ starting with John 14.

Jesus is speaking in this passage:

Do not let 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. 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)

These are familiar words to most Christians. They are words that point our minds heavenward. And so, we read them at funerals, we use them to comfort the sick, and we use them to comfort the dying. We understand the big picture that these words convey about dying and leaving this world and going to live with God.

In our study of eternal judgment, we’ve covered a lot of the big-picture moments. We’ve talked about the end. We’ve talked about Heaven. We’ve talked about Hell. We’ve talked about the fact that everyone will die and will either live eternally with God or exist eternally apart from Him.

Now we will begin to take up some of the specifics of eternal judgment.

How to Approach Specifics about the End Times

We could have kept this discussion very general. We could have just talked about judgment and judgments that are eternal. But all of these take place within a timeline—a timeline that people don’t necessarily agree on. And so in this message, we’ll get a little more specific. It won’t be without some generalities still, but we’re going to begin to engage a topic that’s recently surfaced in the culture again: the concept of rapture—which, if you read/watched my previous sermon—or if you’re up on the latest TikTok trends—you know was supposed to happen last week, according to a false prophecy by a guy in South Africa. In fact, it’s supposed to happen again, and I think tomorrow’s the new date. (Be careful in your judgment here, by the way. Everyone’s quick to jump on these predictions and say, “Well that’s silly—it won’t happen tomorrow!” But you don’t know that it won’t happen tomorrow any more than someone else who claims that they know it will. At some point, someone is going to be right!)

As we approach the specifics of this topic, approach them in a manner that brings about a practical result for you and has a meaningful impact on your life.

Approach the specifics of this topic … in a manner that brings about a practical result for you and has a meaningful impact.

Let’s not simply seek labels. (“I just want to know if you’re a premillennialist, an amillennialist, or a postmillennialist—or, as some say, a ‘pan-millennialist’ [meaning you believe it’ll all pan out in the end].”) I’m not discounting the labels. I know what mine would be. But that’s not the point of studying these Scriptures closely.

Possible Results of Studying the Specifics

Here are some possible results of pursuing these specifics in ways that are practical and meaningful and not just label seeking:

#1: Find comfort in Christ. As a result, you’ll gain a heart that is not distressed but at the same time not apathetic. (Be careful about saying things like, “I don’t care about all that end times stuff—it’ll all work out.” You’d be hard pressed to find commands in the New Testament that aren’t tied to the return of Christ. It’s something we should care about.)

#2: Develop a desire to live in godliness. This is the most important result. So many times, when end time things are discussed in Scripture, the discussion is tied to this desire. Peter puts it this way: “Since things are to be … this way, what sort of people ought you to be [living] in holy conduct and godliness”? (2 Peter 3:11).

#3: Gain a more thoughtful approach to Scripture. We’re certainly aiming to do that in this sermon and the ones to come. It might be frustratingly slow to some. Good! Why not slow down a little? What’s the purpose of speeding through these Scriptures? The disciples spent three years with Jesus, and at the end they were still asking questions. So when exactly did You tell us the end will come? What are the signs again? Okay, now we’ve seen the cross; we’ve seen the resurrection. Tell us about the kingdom and when it’s being restored.

Why not slow down a little? What’s the purpose of speeding through these Scriptures? The disciples spent three years with Jesus, and at the end they were still asking questions.

We won’t solve the issues in a few weeks. We have to take our time because there are difficult interpretations, and the methodology is important. We need to understand what the critiques of positions are and how not to critique. You’re going to, by necessity, build some theologies that are implicit but not explicit. And you’ll see people make some silly critiques. One frequent one is, “You don’t see one explicit verse in all of the Scriptures that teaches this.” Be careful. I don’t know that you see one explicit verse in all of the Scriptures that says, “There is a Trinity.” But that concept is clearly reflected across various Scriptures, when they’re considered collectively.

So be careful about what you think are the “gotchas” or the “you can’t explain this” statements. We’ve all got something like that within these systems that is hard to explain. We’ve seen this idea before—Peter himself said that some of Paul’s words are hard to understand and easy to twist. So, as we study, stop seeking the label—for now, anyway; and stop making the case for your position—for now—and just take in what’s there in front of you.

In my last sermon, I talked about interpretation principles, and we got those general principles from very specific passages. We were in Daniel 9, which has a lot of specifics in it (we’ll go back there at some point, in a future sermon). We also drew out from that passage general principles about Bible prophecy and how to approach it. We’ll do a similar exercise in a moment.

Also in the last sermon, we began an overview of a timeline of events. And now, we’re going to begin to isolate one of those events—the first one: the resurrection of the saints or the rapture (a label that I didn’t even use on our chart).

On this timeline, I am going to argue for a rapture that takes place prior to a time of great tribulation. That great tribulation is prior to a literal kingdom upon the earth that is ruled by Jesus, after which will follow rebellion, and then we’ll enter into what we properly think of as Heaven or the eternal state.

This is, to be honest, another sermon on how to study the Bible. So let’s begin to apply those interpretation principles now with a passage from John 13. (But first, be sure you have the Timeline of Eternity handy for reference; download at the links below.)

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Contextual Calculations and Cautions

We’re going to look at the end of John 13 and beginning of John 14, but before we do, let’s make sure we have the larger context.

It’s the last night of Christ’s life on earth. Jesus is with His disciples, and He is about to go to His trial and crucifixion. John and the other disciples are having a meal with Jesus in what we’ve come to call the Last Supper. John says this:

Therefore when he [Judas] had gone out, Jesus said, “Now is the Son of Man glorified, and God is glorified in Him; if God is glorified in Him, God will also glorify Him in Himself, and will glorify Him immediately. Little children, I am with you a little while longer. You will seek Me; and as I said to the Jews, now I also say to you, ‘Where I am going, you cannot come.’ A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. By this all men will know that you are My disciples, if you have love for one another.”

Simon Peter said to Him, “Lord, where are You going?” Jesus answered, “Where I go, you cannot follow Me now; but you will follow later.” Peter said to Him, “Lord, why can I not follow You right now? I will lay down my life for You.” Jesus answered, “Will you lay down your life for Me? Truly, truly, I say to you, a rooster will not crow until you deny Me three times.

“Do not let 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. 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. And you know the way where I am going.” (John 13:31–14:4)

Let’s talk about some more principles we can glean from this passage for dealing with end time passages.

Be Cautious as You Calculate Time

When looking specifically at passages about the return of Christ to the earth, be cautious as you calculate time.

If I were to ask you, “When was Jesus glorified?” you might respond, “If you want to get technical, Jesus has always existed and He’s always been God, so Jesus has always been glorified.” And you wouldn’t be wrong in that answer.

Another possibility is that you might say, “If you want to talk about Jesus as a human being and being seen in glory, you’re probably talking about the Transfiguration, when He was there on the mountain with the others who appeared and they beheld His glory.”² That, too, is correct—Jesus was glorified at the Transfiguration.

Maybe you’d respond, “Well, after the resurrection, Jesus was glorified because that’s when He received a glorified body.” We haven’t been glorified yet; we have been justified (if we’re in Christ), and we’re being sanctified, but we are still looking forward to being glorified. In this case, glorification is most properly thought of as that thing that happens after resurrection.

There’s nothing wrong with any of these answers.

But let’s ask the more specific question, “When is Jesus glorified according to John 13:31–32?” The answer would be “now”: “Now is the Son of Man glorified, and God is glorified in Him; if God is glorified in Him, God will also glorify Him in Himself, and will glorify Him immediately.”

So, to recap, when was Jesus glorified? He was glorified at the departure of Judas on the night of the Lord’s Supper (the context of those verses of John 13).

You probably wouldn’t have pulled out that answer, right?!

So there’s a sense in which the glorification of Christ was in the present—on the night in which He was betrayed. But if you look at the verses carefully, you’ll see there’s also a future element in them, because John says, “God will … glorify Him” (v. 32, emphasis mine).

We have both now and future, but there’s yet another time element. John records Jesus as saying He will also be glorified soon: “God … will glorify Him immediately.”

If you were to read through John 17—which records the whole context of Jesus with His disciples on this last night before He was crucified—you would find evidence of all three time elements: past glory, present glory, and future glory. In His High Priestly Prayer, Jesus said, “Father … glorify Me … with the glory that I had with You before the world was” (John 17:5).

You need to know that an event might be instantaneous and prolonged. It might span multiple times or generations. Something happening in the present might draw upon something that happened in the past while prefiguring something that will happen in the future. If this is the case, that event’s chief reference might be the introduction or inauguration of the event, but its main action might not be revealed yet.

When it comes to issues of time, and specifically to issues related to the end times (plural), be aware that an event might pause or restart.

We have to ask, Does it have to restart? Are there timelines He abandons? Does he go back to clean it up? Are there parentheses within the timeline? Be cautious, then, as you calculate time.

Be Cautious as You Make Conclusions about Theologically Loaded Terms

Another principle to glean from this passage in John 13–14 is the need to be cautious as we make conclusions about theologically loaded terms. Glorification is a very important term when it comes to teaching regarding salvation. It’s a phase of salvation—the last phase.

Jesus, we’re told, is glorified when Judas leaves. So Judas leaves and Jesus is glorified—but what does that lead to? It leads to Jesus’s betrayal, arrest, torture, and crucifixion. Does that look like glory?

Now is the Son of Man glorified.

What does that look like?

I’m going to be betrayed, arrested, tortured, and crucified.

Now consider how these two elements of timing and theology compound the confusion. Assume that we, on the basis of this verse, want to come up with some doctrine that we call “The Glory of Jesus.” We want to give it a nice and tidy start date and end date, so we talk about the content and the calendar; we tell somebody that the glory of Jesus begins with the betrayal of Judas. Can you just hear the critics? The remarks might be something like this:

That’s a silly concept. What could be more obviously wrong than a system in which the shame of the Lord is called His glory?
Does the Bible even use that term?
The glory of Jesus really is an eternal concept. As an eternal concept, we shouldn’t really be talking about specific times in history, because that’s going to cause us to miss the big picture.

This was a hypothetical scenario—but let’s substitute the phrase we were using, “The Glory of Jesus,” with another one: “Day of the Lord.”

When does that begin? Has it begun? Are we in it? Is it past? Is it future? Can there be more than one? A day is a fixed period of time, and it’s also a short period of time. The Bible says a day is like a thousand years.³ Is the Day of the Lord a day of gladness? A day of sorrow—and of fire and fury?

Be cautious as you consider theologically loaded terms.

Be Cautious as You Consider the Audience

A third principle when approaching verses about the return of Christ is to be cautious as you consider the audience. Who is the audience—or rather, who are the audiences (plural)—of John 13 and 14? How are these audiences distinguished? What is the interaction among them?

John 13:33 says, “Little children, I am with you a little while longer. You will seek Me; and as I said to the Jews, now I also say to you, ‘Where I am going, you cannot come.’”

There are two distinct audiences in this verse: (1) the disciples of Jesus, called here “little children,” and (2) the Jews. Jesus is saying, in effect, “Just as I told this one distinct group called the Jews, I’m now telling you (a different group) what I told them.”

But wait, aren’t the disciples of Jesus also Jews? Why does Jesus use that term “Jews”, then? Is it a generic term? Is it a specific term? How would you find out? Well, consider how the term “Jews” functions in the Gospel of John. It shows up in this book of the Bible 60 times. We tend to think of it as a generic descriptor, but there are multiple possible referents. “The Jews” could refer to the following:

The entire Jewish people
The inhabitants/residents of Jerusalem and the surrounding area
The authorities of Jerusalem (e.g., the authorities of Jerusalem who are hostile to Jesus)⁴

What’s a disciple, then? That’s easier—a disciple is a follower of Jesus.

So, Jesus is having supper with His followers. Look at John 13:21:

When Jesus had said this, He became troubled in spirit, and testified and said, “Truly, truly, I say to you, that one of you will betray Me.”

After these words, the disciples begin looking at one another—all at a loss to know of which one He is speaking. Disciples are followers. The disciples are here, but one of them is going to betray. So, obviously, Judas is not a true disciple. And yet, John 12:4 says, “Judas Iscariot, one of His disciples, … was intending to betray Him.” This is a scenario in which the concept of audience will compound with the concept of theologically loaded terms, namely (in this case) “disciple.”

You see, we come to this passage thinking we know what it means to be a disciple. We then make all sorts of assumptions based on our assumptions. And we might make a statement like, “Judas is not a true disciple.” But that statement is possibly ignorant of the greater context—or it has some theological implications that we’re not ready to adopt.

If you want to hold this line that “Judas is not a true disciple because he didn’t follow Jesus,”⁵ what are you going to do with John 13:36–38, where Jesus tells Peter that he’s not going to follow Him because he’s going to deny Him three times? The reality is that, for that moment in history, Peter was not a true disciple. But then he became a true disciple later again.

Let’s add another layer to the audience question, a meta layer. The conversation is between Jesus and His disciples, but it’s recorded for us. (Are we disciples? I hope so! Are we disciples like they were disciples? Well, in one sense, absolutely; in another sense, no.) In this passage, we will see commands, which beckon the questions:

What commands in the Bible are for someone else?
What commands are for someone else but are written down for my/our benefit?
What commands are directly to me and for me?

Specifically, we’ll consider these questions for John 13:36. And as we do, you’ll see an instance in which the boring details of grammar become important.

In this verse, we find something that gets a little hidden in English. It has to do with the second person pronoun, “you.” Jesus says, “Where I go, you cannot follow Me now; but you will follow later.” Is the “you” singular or plural? We can’t tell from the English, but it matters for understanding who He is talking to. It’s actually singular here, so Jesus is saying, “Where I go, you cannot follow Me now, Peter; but you, Peter, will follow Me later.” He’s talking to Peter, not you or me.

By contrast, when Jesus says in John 13:34, “A new commandment I give you, that you love one another,” that’s you plural, so the application is universal to His followers.

What about John 14:1? There He says, “Do not let your heart be troubled; believe in God, believe also in Me” (emphasis mine). I don’t know about you, but I’d like that to be to me, too—as well as the words that follow: “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” (v. 2). An untroubled heart and an eternal dwelling with God—are those promises for us?

Be Cautious about Cursory Contradictions

The next principle is to be cautious about cursory contradictions. Things that appear to be contradictory on the surface may not be.

John 13:34 gives us an example of this: “A new commandment I give you, that you love one another.” A new commandment? There are not many commandments older than that. Not many are more important either.

Some may read this verse and think, “This is just not a new commandment—Jesus, You’re wrong.” But if God’s Word is true (and we believe it is), then this commandment must be new in some sense. The question is, what’s the sense in which it’s right? We have to dig to discover that.

Now watch how the issues of time and theological terms and audience and seemingly contradictory things all compound on each another. Let’s look at John 13:34–38 again, altogether:

“A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. By this all men will know that you are My disciples, if you have love for one another.”

How would you begin to untangle all of these elements? Jesus says, “This is new,” but there’s a sense in which it’s not. And this new and old thing, Jesus says, is the identifying mark of a particular audience: we love each other—that’s how we identify Jesus’s disciples.

It’s this new and old thing that is the identifying mark of this particular audience that I think I have a pretty good grasp of: a disciple is a follower of Jesus, so contextually speaking, I’m looking at followers of Jesus who love one another.

There’s nothing about that conclusion that’s wrong. These are followers of Jesus that love one another. But that last section of verses flips everything on its head. Jesus says, in effect, “Hey, disciple, you can’t follow Me, and your great expression of discipleship, love for one another,⁶ will prove to be false in the life of this chief disciple, Peter.”

What’s left as a mystery in all of this is this element of time. What did He mean by now and later? I can’t follow now; I will follow later. How do I deal with delayed time?

All of this, by the way, is coming from a conversation between Jesus and what many would consider to be His chief disciple, who fails in the very thing that he’s supposed to be (loving).

I thought you said all this was going to be comforting!

Let me pause to bring out the application. Simon Peter’s question is “Lord, where are You going?” He desires to know the specifics about the coming and going of Jesus. Jesus’s answer is enigmatic. Peter then shows his frustration over the timing and understanding: “Lord, why can I not follow You right now?” (emphasis mine). Jesus responds, in essence, “Because, Peter, that’s the very thing you’re not going to do!” He’s concerned about Jesus’s coming and going in the future, but Jesus says, “This thing I’ve said is for later, you say you’re going to do right now, but the thing that I’ve told you to do right now, you’ll fail at.”

Here’s the lesson for us …

Be Cautious That You Don’t Pursue the Specifics at the Cost of the Superior

“Tell me when, tell me why, Lord, about the things I don’t know.” This is so often our desire, right? And I think Jesus is saying to us, as He did to Peter, When will you learn to do the things you know you’re supposed to do right now?

When we finish this study on eternal judgment, learning to live well in light of the coming of Christ will be the key. You will have studied carefully the topic of eternal judgment, and because of it, you will live better. You will pursue reward.

When we finish this study on eternal judgment, learning to live well in light of the coming of Christ will be the key.

We, like Peter, have all these questions about the details—when Jesus will return, where He is going, where He is now, when He is coming back, and so on. But we cannot lose sight of the superior command to obey Him in the present with what we do know. We must live well in community as we discuss such things.

The Big Picture

There’s a big picture in all of this. Regardless of whether you believe in a pre-tribulational rapture or a premillennial tribulation, and whether you believe in multiple resurrections or you think it’s all just lumped together in one big finale, all believers, all Christians, can hold on to the big picture from John 14:1–3. That big picture is this: Our faith gives us comfort that we will have life with Jesus because of Jesus.

Our faith gives us comfort that we will have life with Jesus because of Jesus.

“Do not let your heart be troubled,” He said. “In my Father’s house are many dwelling places,” and “I go to prepare a place for you,” and “I will come again and receive you to Myself” (vv. 2, 3).

Our faith gives us comfort that we will have life with Jesus because of Jesus.

And here’s a bonus application. Jesus says, “Don’t let your heart be troubled.” What happened earlier? In verse 13:21, John said, “He [Jesus] became troubled in spirit.” Our hearts don’t have to be troubled because Jesus’s heart was troubled. We don’t have to die because He died. We live because He lives.

Our faith gives us comfort that we will have life with Jesus because of Jesus.

Now that would be a nice, universally acceptable way to end a sermon, but you would also be left thinking, “I thought he was going to talk about the rapture!” I am; I have been.

“Rapture” means the taking or carrying of another person to another place. That’s what John 14:3 is talking about: “If I go and prepare a place for you,” Jesus says, “I will come again and receive you to Myself, that where I am, there you may be also.” Rapture is about the coming of Jesus.

Now, I connect with other believers over that big-picture concept. But I can also talk about this passage in terms of the timeline of eternity.

I want you to see why we have to take these principles, these cautions, seriously about times and terms and audience and surface interpretations.

Understanding the (Second) Coming of Christ

Let’s return to this question that we brought up already: How literal is the coming of Christ?

Well, who’s the audience? Let’s take an approach to this.

The warring camps when it comes to end times events is whether we interpret a passage literally or spiritually.

First, let’s get as literal as we can. The most literal interpretation of John 14:3 possible would be that this passage was only meant for the disciples (at that time). That would be a bummer. The literal approach would break down, though, because He also says He’s going to come back for them. Assuming this is some sort of public return of Christ, He doesn’t do this. He does come back to see them, but He doesn’t take them anywhere. Then, if we apply the literal approach to the death of the disciples, they all die, and they die at different times.

So, because the verse isn’t meant that literally, does it mean we should reject the literal approach altogether? Do we say, “OK, the literal concept is out. Let’s give it a spiritual meaning: Christ will return in our hearts”? You may bristle at that, but there is a context in which we’re taught that spiritual living with Christ is important. In fact, it’s in this chapter. In John 14:18–19, Jesus says, “I will not leave you as orphans; I will come to you. After a little while the world will no longer see Me, but you will see Me; because I live, you will live also.” And then He talks about the indwelling Spirit—this invisible One—who is coming. Through Him, Jesus says, He will be with us and in us. In a sense, He will never leave us.⁷

So we can’t completely throw out the spiritual sense of the passage either.

Those are the sort of principles we’ll use to approach passages on end time events.

Why John 14:3 Is a Rapture Passage

Here’s why I would call John 14:3 a rapture passage: Jesus is speaking of a place that He is going to in the future. He’s speaking of a place He’ll come back from in the future. And He’s speaking of a place where He’ll take others to.

Now here’s where all of our study of eternal judgment has to begin to come together. (It’s also why we took care of some of the end things at the very beginning of the study.) In our study of eternal judgment and the eternal judgment state, we said that Heaven—not the place where believers are now, but referring to the very end of the timeline—is not the place that we go to, but the place that descends and comes to us.⁸

Heaven … is not the place that we go to, but the place that descends and comes to us. But that’s not what we see in John 14.

But that’s not what we see in John 14. John 14 is talking about Christ taking people to another place, away from the earth, not just to hang out there for a little while. I understand that interpretation of other passages (about going to “meet the Lord in the air,” etc.; 1 Thessalonians 4:17). And we’ll talk about all of that in future messages.

John 14:1–3 is talking about the dwelling places. Somebody’s going there to stay a little while.

Why’d we look at 1 Thessalonians earlier in this sermon? Let’s turn back there now.

First Thessalonians 4 contains the passage you’d go to if you espouse belief in a pre-tribulational rapture coming of Christ for His church. It says this:

We do not want you to be uninformed, believers,⁹ about those who are asleep,¹⁰ so that you will not grieve as do the rest who have no hope. For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord, will not precede those who have fallen asleep. For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive and remain will be caught up [raptured] together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord. Therefore comfort one another with these words. (1 Thessalonians 4:13–18)

Our next passage to study is 1 Thessalonians, and it’s in conjunction with an idea that I think we see in John 14.

To prepare for that next sermon, go ahead and read John 14:1–3 alongside 1 Thessalonians 4:13–18, and see what similarities you find in these two passages. Observe the text. Look at the words. Are any of the words one for one? Are any of the words similar? Any orders that are similar?

After you do this exercise on your own, take a look at the chart below and see how you did.

As you’ll note, the words or phrases are almost an exact parallel. They follow one another in both passages in exactly the same order. Only the righteous are dealt with in each case. There is not a single irregularity in the progression of words from first to last. Either column takes the believer from the troubles of earth to the glories of Heaven.

We’ll study these passages in detail in the next sermon (assuming He doesn’t come back again first!).

Table of Contents

Introduction

How to Approach Specifics about the End Times

Possible Results of Studying the Specifics

Contextual Calculations and Cautions

Be Cautious as You Calculate Time

Be Cautious as You Make Conclusions about Theologically Loaded Terms

Be Cautious as You Consider the Audience

Be Cautious about Cursory Contradictions

Be Cautious That You Don’t Pursue the Specifics at the Cost of the Superior

The Big Picture

Understanding the (Second) Coming of Christ

Why John 14:3 Is a Rapture Passage