This will take some time to prove out, and several posts, but I want you to be as sure as I am that if these are Rapture passages, that they certainly are not pre-Trib Rapture passages. Let’s take them one at a time. In John 14:1-3, Jesus makes a promise to His disciples and to us through them to prepare for us a place and to return to receive us unto Himself. If this is a promise of Rapture to the Church separate from the second coming, which to a pre-Trib understanding it must be; then why was it spoken supposedly to the disciples with a kingdom message for the Jews rather than to Paul the supposed Apostle to the Gentiles, as these theologians tell it? Jesus promise to them was a promise of resurrection. Rapture was only later made known to Paul supposedly.
At any rate why would they suppose this to be a rapture promise, when Peter would even be told that he must die. In fact they had all been told that if they were not willing take up their cross, that they could gain the world but lose their life (Matt 16:24-25). At that very time the hills of Jerusalem were strewn with Crucifixion crosses.
Our second passage follows:
Romans 8:19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God. (KJV)
If this is a Rapture passage just for the church why did Jesus include Israel in this Rapture? Luke 20:36 In fact, they can no longer die, because they are equal to angels and are sons of God, since they are sons of the resurrection. (NET). He had stated this as a promise to these Jews who had come to him to trick Him. He told them that those worthy of the resurrection and the age to come would be sons of God. So the revealing of the sons of God is not the pre-Trib Rapture, as we are asked to believe.
Now for 1 Corinthians 1:7-8: This passage speaks of the revelation of Jesus, and the day of the Lord.
The Pre-Trib thinking is that the day of the Lord is the day of His revelation. We only need to look at one passage of scripture to prove this timing to be post-Tribulational.
2 Thessalonians 2:2 not to be easily shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, to the effect that the day of the Lord is already here. 2:3 Let no one deceive you in any way. For that day will not arrive until the rebellion comes and the man of lawlessness is revealed, the son of destruction. (NET)
The Day of the Lord became known and understood in Old Testament Scripture to be a Jewish promise of final deliverance and judgment, which we know that Messiah delivers with His reign.
In apocalyptic writings, however, the day Of Yhwh reappears. Joel (400 B.C.) reverts to it. The valley of Jehoshaphat is the place of judgment. The nations are gathered, judged, and annihilated (Joel iii. 1, 2, 12). Yhwh is Israel’s defender (iii. 2). Israel is justified, but it is Israel purified (ii. 25-27, 28, 29; iii. 16, 17). Before “the day” all Israel is filled with the spirit of God (ii. 28, 29). Nature announces its approach (ii. 30, 31). As in Joel, so in all apocalyptic visions the idea is prominent that the day of Yhwh (= of judgment) marks evil’s culmination, but that Israel and the righteous will be supernaturally helped in their greatest need. Faintly foreshadowed in Ezekiel, this thought is reproduced in various ways, until in Daniel (vii. 9, 11, 12, 21, 22; xii. 1) it finds typical expression, and is a dominant factor in Jewish apocalyptic writings and Talmudic eschatology (see Apocalyptic Literature, s.v. Book of Enoch; Daniel; Day of Judgment; Eschatology).
We will continue with 1 Corinthians 15: 51-53 as we continue next time.