1
SAMPLE DOCTRINAL STATEMENT
BRIEF STATEMENT ON THE DOCTRINES OF _________________
In principio creavit Deus caelum et terram terra (Matt 24:36; 1 Thess 5:1–2), autem erat inanis et
vacua et tenebrae super (Acts 1:11; 2 Tim 4:1). Faciem abyssi et spiritus Dei ferebatur (Dan
12:3)—super aquas dixitque Deus fiat lux et facta (1 Thess 4:16; Rev 20:6), dividat aquas ab
aquis et fecit Deus (Rev 20:12–15). Firmamentum divisitque aquas quae erant (Rom 8:20–22;
Rev 21:1), sub firmamento ab his quae erant super firmamentum et factum (Rev 21:3–5). Est ita
vocavitque Deus firmamentum caelum (2 Cor 5:8), principio creavit Deus caelum et terram terra
(1 Thess 1:10), super aquas dixitque Deus fiat lux et facta dividat aquas ab aquis et fecit Deus
(Phil 3:21). Faciem abyssi et spiritus Dei ferebatur (Dan 12:3)—super aquas dixitque Deus fiat
lux et facta (1 Thess 4:16; Rev 20:6), dividat aquas ab aquis et fecit Deus (Rev 20:12–15).
Firmamentum divisitque aquas quae erant (Rom 8:20–22; Rev 21:1).
DETAILED EXPOSITION ON THE DOCTRINE(S) OF ___________
In principio creavit Deus caelum et terram terra autem erat inanis et,1 super sub firmamento
ab his quae erant super aquas dixitque2 Deus sub firmamento ab his quae erant super caelum et
terram terra.3 Autem erat inanis et tenebrae super.4 Est ita vocavitque Deus firmamentum caelum
est ita vocavitque Deus.5 Terra et facientem semen et lignum pomiferum faciens fructum iuxta
genus suum cuius semen in.6 Iuxta genus suum lignumque faciens fructum et habens
unumquodque,7 et adferentem semen iuxta sub firmamento ab his quae erant super genus8 ipso
sit super terram.9 During this time, habens unumquodque sementem secundum speciem suam et
vidit bonum factumque est vespere et mane dies tertius.10 In fact, terram et factum est ita et
protulit terra herbam virentem.11 The first resurrection sub firmamento ab his quae erant super
super terram et factum est ita et protulit12 habens unumquodque. The last resurrection13 suum
lignumque faciens fructum et factumque est vespere,14 est vespere et mane dies tertius,15
appellavit maria et vidit Deus quod esset16 et mane dies tertius sub firmamento ab his quae erant
super17 for eternal punishment.18 iuxta genus faciens fructum, factumque est vespere.19
I believe that the period of the Tribulation autem erat.20 This period of time super aquas
dixitque Deus fiat lux et facta genus suum lignumque faciens fructum pomiferum faciens.21 It
will suum cuius semen.22 During this time, et adferentem semen iuxta genus suum.23 With all
believers raptured, unumquodque sub firmamento ab his quae erant super sub firmamento ab his
quae erant super speciem suam iuxta genus suum lignumque faciens.24 He will declare himself
Deus quod esset bonum (factumque est vespere et mane dies tertius appellavit maria et vidit
Deus quod esset bonum et ait),25 adferentem semen iuxta genus suum.26 The most intense time of
this period of Tribulation terra herbam virentem et adferentem semen iuxta, et factum est ita et
protulit.27 The Tribulation sementem secundum speciem suam et vidit Deus28 bonum virentem
Israel's Megiddo Valley.29 They will be immediately destroyed.30
I believe, however, sub firmamento ab his quae erant super Deus aridam terram
congregationesque aquarum appellavit maria.31 Since I see the Great Tribulation bonum et ait
germinet terra,32 and since semen in semet ipso sit super terram,33 I believe sub firmamento ab
his quae erant super suum cuius semen in semet ipso sit super terram 34 is the bodily rapture of
the Church.35 The rapture occurs habens unumquodque sementem,36 In principio creavit Deus.37
Therefore, I believe that autem erat inanis et vacua et tenebrae super in the Tribulation.38 In
Heaven, sub firmamento ab his quae erant super firmamentum et factum sub firmamento ab his
quae erant super.39
Comment [MS1]: Section “A” will consist of a brief,
150-200 word statement in non-technical but biblically and
theologically accurate language that summarizes the
doctrine, similar to what one might find in a church’s or
ministry’s statement of faith. Parenthetical citations will
include only Scripture references relaying key passages
related to the doctrinal affirmations. This section should
reflect the broad orthodox, protestant, evangelical position. It
serves as (a) the basis for a final capstone doctrinal statement
assignment for ST106; (b) an exercise in clearly and simply
articulating the core doctrines of the orthodox Christian faith
in everyday language without altering the essence of the
doctrine; and (c) demonstrating the student’s adherence to an
orthodox, protestant, evangelical confession of faith to
identify potential doctrinal deviation or confusion that
requires additional attention by the professor.
Comment [MS2]: Section “B” will consist of a personal,
detailed “exposition” or “definition,” between 500 and 750
words. This will be much more detailed, using technical,
traditional, and time-honored language, thoroughly covering
major issues and answering key questions addressed in the
course. Assertions will be substantiated with numerous
endnotes that support the narrative biblically, exegetically,
theologically, and historically. Here there will be no
parenthetical text citations, and quotations of sources should
be kept to a minimum. (See comment on Section “D.”) This
section serves as (a) an opportunity to articulate the narrative
of this locus of theology with detailed elements, (b)
synthesize and summarize the content of the lectures,
discussions, papers, readings, etc. from the course; (c)
express the results of critical thinking of controversial issues
for which the student must settle his or her perspective; and
(d) begin to synthesize the contributions of other curricular
coursework in BE (biblical theology), OT and NT
(exegetical analysis and conclusions), and ST and HT
(including philosophy, theology, and history).
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PRACTICAL IMPLICATIONS REFLECTION

MINISTRY EMPHASIS: PASTORAL COUNSELING [INDICATE YOUR OWN] Comment [MS3]: Section “C” will consist of a 500-750-
Eschatology is eminently important for Christian life and ministry because hope is a vital work practical, ministry-oriented discussion of the doctrine
covered in this course. It will provide an opportunity for the
dimension of the Christian faith. The Christian hope has therapeutic value because its hope is student to reflect upon how this particular locus of theology
concrete, not abstract, with specific promises, particular expectations, and vivid descriptions. affects his or her Christian life and to articulate its
Hope lifts our hearts and minds from our present impossible and unbearable circumstances. It implications for the student’s specific degree program
interest, ministry emphasis, or anticipated area of ministry
gives us a glimpse of a glorious future. It helps us look outward, upward, and forward toward a service. This section serves as (a) a means of prompting
better world and a better existence rather than inward, downward, and backward to obsess over personal reflection and practical application of the doctrines
our pathetic existence. covered in this course; (b) an opportunity for critical and
constructive theological reflection on coursework done in the
Of particular importance to pastoral counseling is the yearning for the resurrection of the Division of Ministry and Communications; and (c) an
body. This truth flies like a banner over the opulent realm of Christian hope. Because of our exercise in integration of this locus of theology into the
future bodily resurrection when Christ returns, Christians need not mourn hopelessly over the student’s particular ministry emphasis, such as pastoral
ministry, homiletics, leadership, biblical counseling, media
death of believers (1 Thess. 4:13). Rather, they can rest in assured hope that just as Jesus Himself arts, world missions, apologetics, evangelism, family
was raised from the dead, one day He will raise all of His children to an eternal life in a new, ministry, lay ministry, worship ministry, academic ministry,
glorified body. In many pastoral counseling contexts, the concrete hope of bodily resurrection etc.
NOTE: In this example, we used Eschatology; you will
has often replaced by a “sweet by and by” notion of just dying and going to some ethereal place. obviously write on whatever areas of theology are covered in
Yet the biblical hope is a physical hope. It involves bodily resurrection, not just spiritual release this particular course.
to heaven. In fact, all creation itself longs for the day when the saints are resurrected, for the
resurrection of believers ushers in the “resurrection” of creation itself from bondage to
corruption (Rom. 8:20–25). For men and women struggling with the losses, sufferings, pains,
and tragedies of this dark, deteriorating world, the glorious vision of a new world injects needed
hope into a soul-sick world.
The coming of Christ, the resurrection of the body, and the transformation of creation
will coincide with the advent of the fullness of God’s eternal kingdom. Though the sin, injustice,
and suffering of this present world can be somewhat eased when believers live out the values and
virtues of the future kingdom in this present life, the ultimate triumph of good over evil, peace
over calamity, and righteousness over wickedness awaits the coming of the promised Messiah
King, Jesus (Isa. 9:7; Dan. 6:26). What a bold hope in the midst of corrupt politicians, bankrupt
political philosophies, failed nations, tyrannical dictators, military coups, and unstable
governments!
If we obsess over our miserable standing before an impeccable Judge, we can sink into a
state of desperate misery. However, at the coming of Christ, the resurrection of our bodies, and
the advent of the eternal kingdom, we will finally experience eternal triumph over temptation
and sin. In the glorious future God has for us, we will find not even a smudge or speck of
unrighteousness, for we ourselves will be conformed to the righteousness of Christ (Phil. 3:21).
So, in the moment-by-moment conflict against wickedness in our lives, we must continue to
persevere as we look up in hope for the heavenly “air support” that will one day provide decisive
victory on behalf of the righteousness of God. When Christ returns, establishing His righteous
kingdom and resurrecting believers in their glorious bodies, He will bestow upon us that for
which we have been eagerly hoping: eternal life. Having been justified in the past when we
believed, we now look forward to eternal life with unwavering hope (Titus 3:7). Though this
eternal life will be fully experienced “in the age to come” (Luke 18:30), believers in Christ can
already experience life “abundantly” in this age through the power of the Holy Spirit (John
10:10).
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BIBLICAL, EXEGETICAL, THEOLOGICAL, HISTORICAL, AND EXPLANATORY NOTES Comment [MS4]: Section “D” is where students
demonstrate a higher degree of research methods, critical
1 thinking skills, and proper use of sources, evidence, and
Rev 22:20. The future return of Christ is the historic view of the church, contrary to full preterism, which
arguments. It is also the place where students will have an
all creeds and confessions regard as outside the bounds of orthodox eschatology. See Millard J. Erickson, A Basic opportunity to incorporate expositional, exegetical,
Guide to Eschatology: Making Sense of the Millennium (Grand Rapids: Baker, 1998), 127. Just as Christ ascended historical, philosophical, cultural, practical, and other
literally in the flesh, Christ will return literally in the flesh (Luke 24:39-43, 50; 2 Thess 1:7-10). The “armies of considerations as they wrestle with the details of the
heaven” of Revelation 19:14 are identified as the “called, chosen, and faithful” in 17:14, suggesting these are not doctrine. Students will be required to not merely articulate
merely angels, but also resurrected saints who are returning with Christ (Ray C. Stedman, God’s Final Word: their theological perspective but to defend it with substantial
Understanding Revelation (Grand Rapids: Discovery House, 1991), 313. and compelling arguments. Two to four pages of single-
2
Acts 1:9-11; Rev 19:11-18; Matt 24:27. It is indisputable that the event of the rapture is biblical. This is spaced endnotes would be considered a reasonable length.
clearly present in 1 Thessalonians 4:17 taken together with its complementary parallel passage, 1 Corinthians 15:51– NOTE: These endnotes are examples only. They are adapted
from a variety of different doctrinal statements and do not
53. The doctrinal term “rapture” comes from the Latin word rapiemur, “caught up,” a translation of the Greek word
necessarily match the text.
aJrpavzw, harpazo. So, both the word (rapture) and the event are biblical. The controversy is how literal this event is
to be taken and when the event will take place in relation to the future tribulation period.
3
John F. Hart asserts that “there are two stages to the single, unified ‘coming’ of Christ prophesied in the
New Testament” (John F. Hart, “Introduction: Predicting the Rapture,” in John F. Hart, ed., Evidence for the
Rapture: A Biblical Case for Pretribulationism (Chicago: Moody, 2015), 19.
4
1 Thess 4:16-17. Gerald R. McDermott, Can Evangelicals Learn from the World Religions?: Jesus,
Revelation, and Religious Traditions (Downers Grove: IVP, 2000), 63–64. Without special revelation, we would not
be able to discern the truths of general revelation. Our finite minds limit our understanding of revelation from an
infinite God.
5
1 Thess 4:17. See Paul D. Feinberg, "The Case for the Pretribulation Rapture Position." In Three Views on
the Rapture: Pre-, Mid-, or Post-tribulation. Edited by Gleason L. Archer, Jr. and Stanley N. Gundry. (Grand
Rapids: Zondervan, 1996), 84.
6
Ibid., 83. At this second phase, Christ’s return will be characterized as “dramatic and external, readily
observable by anyone and consequently unmistakable” (Millard J. Erickson, A Basic Guide to Eschatology: Making
Sense of the Millennium. [Grand Rapids: Baker, 1998], 92).
7
Charles R. Swindoll and John F. Walvoord. ‘Til His Kingdom Comes. (Plano: IFL Publishing House,
2007), 66.
8
Millard J. Erickson, A Basic Guide to Eschatology: Making Sense of the Millennium. (Grand Rapids:
Baker Books, 1998), 127. See Rev 20:4.
9
Rev 20:5. The Millennium appears to be a literal one-thousand-year period. The covenants given to Israel
presuppose an actual earthly kingdom (J. Dwight Pentecost, Things To Come: A Study In Biblical Eschatology
[Grand Rapids: Zondervan, 1958], 476–481). The repeated reference to a specific number, one thousand years, in
Rev. 20 surely has purpose. Likely it is for emphasis of a literal reign on earth and not a spiritual number for “a long
time.” Also, when they were not silent, the earliest church fathers espoused a premillennial perspective (Barnabas
15.4–9; Papias, in Eusebius, Ecclesiastical History 3.39.12; Justin, Dialogue with Trypho, 81; Irenaeus, Against
Heresies 5.30.4). Premillennialism is also most consistent with a Chalcedonian Christology. Christ is fully God and
fully man, “without confusion, without change, without separation, without division; the distinction of natures being
in no way annulled by the union, but rather the characteristics of each nature being preserved” (Council of
Chalcedon, 451). As God, the Son had authority over all creation (John 17:5; Col 1:16–17); therefore, a heavenly,
universal reign apart from an earthly, Davidic reign would be consistent with God the Son, but not with the incarnate
God-Man, Jesus son of David. Christ was incarnate as the Son of David, the Hebrew Messiah and heir of the
Abrahamic and Davidic promises (Rom 1:3–4; Gal 3:16). An earthly, premillennial reign of Christ over a re-
gathered Israel in fulfillment of the Davidic promises is more consistent with orthodox christology than a heavenly,
universal, amillennial reign of Christ at the right hand of God or in an eternal spiritual state.
10
Rev 20:1-3. The word angel is a translation of the OT Hebrew word, malak, and the NT Greek word,
aggelos; both have the primary meaning of messenger.
11
2 Pet 3:7-13; Rev 21:1-22:5.
12
Rev 20:1-5. In contrast to amillennial interpretations of Rev 20, which view it as a new vision that begins
at the start of the church age rather than continuing the vision of the return of Christ in Revelation 19, I believe Rev
19:11–20:10 is more simply seen as a single progressive vision, not two separate visions. Therefore, Revelation
19:11–20:10 describes a premillennial return of Christ and a reign of Christ and the saints for 1000 years, followed
by a final rebellion and the second resurrection. One exegetical evidence of this view is that the subject of ejkavqisan
in Rev 20:4 should be identified as the rider on the white horse and the armies of heaven seen in Rev 19 is that
 4

Christ is mentioned again reigning on the thrones with those who come to life as described in Rev 20:4. At the end
of 20:4 we read, “and they came to life and reigned with Christ for a thousand years.” The visionary language
portrays Christ already seated on the throne, while the martyrs who come to life join him in his reign. The whole
vision makes the best sense if ejkavqisan pictures Christ and the armies of heaven being seated to reign, then the
martyrs who suffered under the beast and false prophet rising from the dead to reign with him as well as with the
armies of heaven. The term kaqivzw is also used in the New Testament for the reign of Christ and the apostles (Matt
19:28; 20:21, 23, etc.), as well as those believers who overcome when they will take their seat on the thrones in the
regeneration and reign with together. Of greatest importance are the promises to rule in Rev 2:26–27 and 3:21.
When read together, we have the following picture: “And he who overcomes . . . to him I will give authority over
the nations; and he shall rule them with a rod of iron, as the vessels of the potter are broken to pieces, as I also have
received authority from My Father” and “I will grant to him to sit down with Me on My throne, as I also overcame
and sat down with My Father on His throne.” As we might expect, these promises are seen being fulfilled by Christ
and the overcomers in John’s vision of the End, but only if “they sat upon them” refers back to the Christ and the
armies of heaven from Revelation 19:15. Thus, removing the intervening descriptions, we have the following
fulfillment of Christ’s promise to the overcomers: “And the armies which are in heaven, clothed in fine linen, white
[and] clean, were following Him on white horses. And from His mouth comes a sharp sword, so that with it He may
smite the nations; and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God,
the Almighty” (19:14–15) and “And I saw thrones, and they sat upon them, and judgment was given to them. And I
[saw] the souls of those who had been beheaded because of the testimony of Jesus and because of the word of God,
and those who had not worshiped the beast or his image, and had not received the mark upon their forehead and
upon their hand; and they came to life and reigned with Christ for a thousand years” (Rev 20:4).
13
Rev 20:12-13. See Charles C. Ryrie, Basic Theology, A Popular Systematic Guide to Understanding
Biblical Truth (Chicago: Moody, 1995), 119–124. The “canon” is the collection of the authoritative books
recognized as inspired Scripture written over many years by multiple authors. Most of the church fathers accepted
the 39 books of the Old Testament used by Protestants today. The New Testament itself attests to its own canonicity.
The books were copied and circulated and accepted by the church. Early church writings by the fathers called all 27
New Testament books canonical, though every father did not specify every book. The second century “Muratorian
Canon” includes most New Testament books as canon; the four missing books could be attributed to the break in the
manuscript. The Council of Carthage (397) fixed the New Testament canon as we have it today. Thus, the canon of
Scripture has been handed down to us in a relatively orderly way.
14
Rev 20:12.
15
Rev 13:8. The proper name, Satan, and “the devil” (Gk. diabolos) appear in Scripture 85 times. Satan is
the Hebrew word of the OT, meaning “adversary” and corresponding with Satanas in the NT. Answering this
question depends greatly on one’s historical, geographical, and political context. As times and cultures change, the
world may appear to be better or worse. One’s world view (a function of experience as well as philosophy) may
render a person more or less pessimistic, more or less positivistic, and more or less progressive. So, one’s general
outlook can affect one’s interpretation of eschatology. This can not be ignored. However, experience has shown us
that certain extreme postmillennial views have not been able to be sustained historically (e.g., Medieval
Christendom, Puritan New England). Also, certain aspects of amillennialism do not seem to conform to most
peoples’ religious experience (e.g., the absolute binding of Satan). In the end, experience (and, for that matter,
philosophy and science) do not seem to contribute significantly to the millennial question, however, the
premillennial view is able to adequately answer the questions brought on by experience.
16
Rev 20:12-13.
17
Rev 20:14. While some evangelicals believe that angels are created in God’s image, we contend that they
are not as only man is given such an attribute in Scripture only man is told to be fruitful, multiply, and exercise
dominion as part of that image—functions which angels are unable to fulfill. See Robert P. Lightner, “Angels,
Satan, and Demons,” in Understanding Christian Theology (Nashville: Thomas Nelson, 2003), 551, 627–628.
18
John F. Walvoord, “Revelation,” in John F. Walvoord and Roy B. Zuck, The Bible Knowledge
Commentary, New Testament ed. (Colorado Springs: Chariot Victor, 1983), 925-991.
19
God’s plan is not one of surrendering to the destructive work of Satan and fallen humanity. Rather, His
plan is to reverse the degeneration of creation through resurrection and regeneration. As our human bodies have
been redeemed and will be resurrected and glorified, so the physical world will be redeemed, restored, and glorified
at the return and reign of Christ (Rom 8:18–25). God’s redemptive purpose would be thwarted if He were to simply
annihilate this creation and re-create it ex nihilo. It would mean that Satan succeeded at destroying God’s creation
after all, and that God was either unable or unwilling to redeem creation through Christ. At stake is the ultimate
 5

cosmic defense of the goodness and greatness of God. At stake is the only Christian theodicy—that through Christ’s
redemptive work this wicked, fallen universe will be reclaimed, restored, and glorified in a way that leaves no doubt
that God is, in fact, all-powerful and all-good in spite of the millennia of distortions and degenerations experienced
because of the Fall. See Michael J. Svigel, “Extreme Makeover: Heaven and Earht Edition—Will God Annihilate
the World and Re-Create It Ex Nihilo?” Bibliotheca Sacra 171:684 (2014): 162–177.
20
Charles R. Swindoll and John F. Walvoord. 'Til His Kingdom Comes. (Plano: IFL Publishing House,
2007), 69. See Dan 9:27; Matt 24:1-28; Rev 11-13. When we examine the writers of the first two centuries, we
notice a remarkable understanding of future events that will take place during a particular period (often called the
“tribulation” [qli'yi"]), and even assigned to the seventieth week of Daniel 9. Note that if preterists are correct in
identifying the New Testament tribulation period with the events of AD 67–73, nobody in the earliest church seems
to have understood it this way (see Didache 16.4–5; Barnabas 15.5; Shepherd of Hermas, Vision 4.1.1–7; Irenaeus,
Against Heresies 5.25.2–4). Contemporary advocates of this view are Examples of this position would be George
Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids: Eerdmans, 1972); Robert H. Mounce, The
Book of Revelation, rev. ed., The New International Commentary on the New Testament, ed. Gordon D. Fee (Grand
Rapids: Eerdmans, 1998); Robert Thomas, Revelation 1–7, An Exegetical Commentary (Chicago: Moody Press,
1992), 19; John F. Walvoord, The Revelation of Jesus Christ (Chicago: Moody Press, 1966).
21
Millard J. Erickson, A Basic Guide to Eschatology: Making Sense of the Millennium. (Grand Rapids:
Baker Books, 1998), 126.
22
Dan 9:27; 11:36-39; 2 Thess 2:1-8; Matt 24:15; Rev 4-19
23
Charles R. Swindoll and John F. Walvoord. 'Til His Kingdom Comes. (Plano: IFL Publishing House,
2007), 16-17.
24
2 Thess 2:3-4; Rev 13:5-8
25
Charles R. Swindoll and John F. Walvoord. 'Til His Kingdom Comes. (Plano: IFL Publishing House,
2007), 69.
26
Norman L. Geisler, Inerrancy (Grand Rapids: Zondervan, 1982), 294-297.
27
Ibid., 65
28
Rev 20:7-9
29
See Charles R. Swindoll and John F. Walvoord. 'Til His Kingdom Comes. (Plano: IFL Publishing House,
2007), 64.
30
The battle called “Armageddon” refers to the final conflict between Christ and His adversaries,
specifically the beast, the false prophet, and the armies of the world (see Rev 16:13-16; 19:19-21; cf. Ezek 38-39;
Joel 2:3-11). In keeping with the premillennial, futurist view of eschatology, Ergun Caner, notes that the battle of
Armageddon will occur toward the end of the tribulation and before the return of Christ (Ergun Caner, “The
Patience of Hope,” in David L. Allen and Steve L. Lemke, eds., The Return of Christ: A Premillennial
Perspective [Nashville: B&H Academic, 2011], 32).
31
Michael J. Svigel, "The Rapture," unpublished class notes for ST 106 (Dallas Theological Seminary,
Spring Semester, 2010), 112. "The need (within a classic premillennial eschatology) for mortal believing survivors
of the tribulation to repopulate the earth during the millennium makes the strictly post-tribulational rapture almost
impossible to hold without modifying it into at least a pre-wrath rapture (Isa 61:9; 65:20; Irenaeus, Against Heresies
5.35.1). However, this necessity also weakens the pre-wrath rapture position in that such a view requires us to
believe the “righteous” population rewarded in the millennial reign are not those tribulation saints who persevered
through the tribulation period, but those who had been unbelieving followers of the beast for seven years and had a
last minute change of mind. Though possible, this scenario does not seem probable."
32
Humans are more than the material body. There is a material and the immaterial aspect of man,
especially when considering Genesis 2:7 where man is made from dust and uniquely given the “breath of life.” This
position was held by Tertullian and Clement of Alexandria and is supported by James 2:26 and 2 Corinthians 5:1-10.
The two aspects work together creating an integrated dichotomy which is then passed along through sexual
reproduction—the Traducian theory. See Charles Sherlock, The Doctrine of Humanity, Contours of Christian
Theology (Downers Grover: IVP, 1996), 215-217.
33
See endnote 30.
34
Charles R. Swindoll and John F. Walvoord. 'Til His Kingdom Comes. (Plano: IFL Publishing House,
2007), 3. Mulholland gives two opposing approaches to Revelation: “On the one hand are those who believe that the
author really did receive a visionary revelation from God, which was recorded in exact detail. On the other hand are
those who believe that Revelation is a human product only” (M. Robert Mulholland, Jr., Revelation: Holy Living in
an Unholy World, Francis Asbury Press Commentary, ed. M. Robert Mulholland, Jr. (Grand Rapids: Francis
 6

Asbury, 1990), 13. Although this is true when one approaches the Apocalypse from the perspective of worldview
(supernaturalist vs. non-supernaturalist), there is a variety of approaches within the supernaturalist position itself
which Mulholland overlooks.
35
It is important to note that Revelation 20:4 does not stand alone in having an indicative verb picking up
the action of an antecedent subject that is present in the vision but remote in the text. In Revelation 21–22, the
interpreting angel, though present throughout the vision, is often picked up many verses or even paragraphs later
with a simple indicative verb. Thus, in Revelation 21:9 John writes, “And one of the seven angels who had the seven
bowls full of the seven last plagues, came and spoke with me, saying, ‘Come here, I shall show you the bride, the
wife of the Lamb.’” Then, throughout the next two chapters, John simply refers back to the angel with indicatives:
kaiV ajphvnegkevn . . . kaiV e[deixevn “and he carried . . . and showed” (21:10), followed by a lengthy description of the
New Jerusalem (21:11–14). He then refers back to the angel with a participle: kaiV oJ lalw'n met= ejmou' ei\cen
mevtron kavlamon crusou'n, “and the one speaking with me had a golden measuring rod” (21:15) and describes the
angel measuring the city (21:16–17). Then John describes the materials from which the city was built (21:18–27).
After this lengthy excursus, however, John picks up the narrative of the interpreting angel with a simple verb,
assuming his readers would know that the referent was the only other person in the vision: kaiV e[deixevn moi
potamoVn u{dato" zwh'" “and he showed me the river of the water of life” (22:1).35 The last explicit identification of
the interpreting angel, we must recall, was twelve verses earlier in 21:15 prior to a lengthy excursus.
36
See James H. Brookes, Till He Comes (Chicago: Gospel Publishing, 1891). Brookes cites the following
inferential arguments for a pre-tribulation rapture: 1) the church’s call to live in expectation of the imminent return
of Christ (87–88); 2) the Bible’s teaching that Christ will return with His saints (88–89); 3) the promise that the
church will be saved from coming wrath and tribulation (89–90); 4) the absence of the church between Revelation 4
and 19 (90); 5) the undefined “pause in the air” during Christ’s second coming, described in 1 Thessalonians 4:16–
17 (90–91); 6) the biblical pattern that united themes (resurrection, justification, etc.) often consisting of dual aspects
and therefore allowing for a single event (return of Christ) with a dual aspect (coming for the saints and coming with
the saints) (91–92); and 7) the biblical teaching that the rapture will be secret and unknown to the world, as in the
case of Enoch and Elijah (92–93).
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Some scholars equate the “last trumpet” announcing the rapture of the church in 1 Corinthians 15:52 and
1 Thessalonians 4:16 with the “seventh trumpet” of Revelation 11:15. On the surface this seems like a reasonable
assumption, given that the “seventh trumpet” in Revelation appears to be the “last trumpet” of the series. However, a
close examination reveals that these two trumpets refer to separate prophetic events. The seventh trumpet of
Revelation 11:15 announces in summary form the final phase of the wrath of God, the beginning of Christ’s reign,
and the praises of the heavenly chorus in response to this epochal exchange of power. In contrast, Paul’s end-times
trumpet refers to the bodily resurrection and the “catching up” of believing saints from the earth. When we set all
these accounts side by side we observe that the only thing these passages have in common is the mention of a
trumpet. So, is it still possible that Paul’s “last trumpet” and John’s “seventh trumpet” are the same? We need to
keep in mind that Paul wrote 1 Thessalonians around A.D. 50 and 1 Corinthians around A.D. 55. Because John had
his visions and wrote Revelation around A.D. 90, Paul would not have been aware of the series of seven trumpet
judgments. So, we can confidently conclude that Paul himself was not referring to the seventh trumpet of Revelation
when he mentioned the “last trumpet.” However, could John have been referring back to Paul’s final trumpet when
he mentions the angel sounding the seventh trumpet in Revelation 11:15? Well, if it was John’s intention to make
this connection, he probably would have used the term “last trumpet” to make this clear. Or he would have at least
made some kind of reference to the resurrection, rapture, or descent of Christ. In light of this, it appears that these
two trumpet blasts refer to separate prophetic events. Paul’s “last trumpet” announces the resurrection, rapture, and
rescue of the Church from the earth. The seventh trumpet blast of Revelation 11 brings the series of trumpet
judgments to a close, previews both the wrath and reign of Christ, and makes way for the visions leading up to the
seven bowls of wrath (Rev 12–16).
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1 Thess 1:10; 5:9; 4:15-18
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2 Cor 5:10. Also see See also Gen 6:5, Psalm 14:2-3, Eccl 7:20, 9:3, Rom 3:10-18, Eph 2:1-3, Titus 3:3.