LEE BRAINARD'S THREE QUESTIONABLE ARGUMENTS FOR A PRETRIB RAPTURE

Will Christians See the Seven Seals? | Lee Brainard

In this post I will debunk Lee Brainard’s three proposed reasons for the rapture before the first seal of Revelation. 

Brainard's first reason: 24 elders are the redeemed church in heaven

The twenty‑four elders appear as enthroned figures clothed in white and crowned with gold. (Revelation 4:4). Although pre‑tribulation commentators assert that the elders represent the redeemed community, the claim is exegetically weak. It relies on inference rather than demonstrable textual evidence, and therefore cannot be treated as a provable conclusion. Revelation offers no explicit identification of the elders as the church. Their identity is left undefined, and any assertion equating them with the church is relies on eisegesis. 

Brainard argues that  the elders must be human because the text refers to those purchased by the blood of Christ. (Revelation 5:9). However, the elders do not place themselves within the redeemed group by using any first‑person pronoun. There is no “we” or “us” in their statement, which indicates that they are not identifying themselves as part of those redeemed by the blood of Christ. Brainard misinterprets the verse by rendering it as “you have redeemed us to God by your blood”, a translation unsupported by reliable versions. The Codex Sinaiticus text of Revelation 5:9-10: καὶ ᾄδουσιν ᾠδὴν καινὴν λέγοντες· Ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ, ὅτι ἐσφάγης καὶ ἠγόρασας τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους. καὶ ἐποίησας αὐτοὺς τῷ θεῷ ἡμῶν βασιλείαν καὶ ἱερεῖς, καὶ βασιλεύουσιν ἐπὶ τῆς γῆς. Forensic translation: And they sing a new song, saying: ‘You are worthy to take the scroll and to open its seals, because you were slain, and you purchased for God with your blood people from every tribe and tongue and people and nation. And you made them a kingdom and priests for our God, and they reign upon the earth.'"

note: αὐτοὺς (them)— third‑person plural, not first‑person (“us”)

And they sang a new song, saying, “Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth.” (Revelation 5:9-10 ESV).

 This translation is taken from the later Byzantine tradition

Brainard: "Go right to the apparatus in the UBS text. Go right to the apparatus in the Nestle-Aland text and you're going to quickly determine if you know how to use the apparatus that the best attested reading by far is the US reading of the King James Bible and the New King James Bible. It should read, 'For you were slain and have redeemed us to God by your blood.'" 

For academic study, textual criticism, and reconstruction of earliest attainable readings, the Alexandrian text is preferred. The later Byzantine text is useful for devotional reading and for understanding the history of transmission, but it is not typically used as the primary base for critical reconstruction.

Logos: "The Nestle-Aland, Novum Testamentum Graece (28th ed.) and the United Bible Society, Greek New Testament (5th ed.) are often considered the best for scholars due to their comprehensive textual apparatus and editors' confidence in their decisions. For pastors and students, the United Bible Society, Greek New Testament (5th ed.) is recommended for its smaller apparatus and helpful letter grades. The Society of Biblical Literature Greek New Testament is a textbook example of reasoned eclecticism and is edited by Michael W. Holmes. The Theological Greek New Testament (THGNT) is a modern edition that represents a departure from many modern printing conventions and focuses on the textual traditions of the first five centuries.. The editors purposefully limited their manuscript base, leaving the vast majority of what are generally considered later, Byzantine-text manuscripts out of the apparatus."1 

The earliest manuscript evidence keeps the elders distinct from the redeemed. In Revelation 5:9–10 the decisive variant—αὐτούς versus ἡμᾶς—is settled by the oldest witnesses, The textual weight lies entirely with the early Alexandrian manuscripts, not the later Byzantine expansion.

Sinaiticus: them / they reign
Alexandrinus: them / they reign
Vaticanus: does not contain Revelation
Byzantine tradition: us / we shall reign (a later development)
UBS5 / NA28: follow Sinaiticus and Alexandrinus2   

Brainard's second argument about the twenty four elders: "They must be resurrected because they are rewarded". 

Around the throne were twenty-four thrones, and seated on the thrones were twenty-four elders, clothed in white garments, with golden crowns (στεφάνους) on their heads. (Revelation 4:4).

Brainard’s constricted reading is yet another instance of the same pattern—interpretations shaped less by the text itself than by his own distorted framework.

White is the typical colour associated with angelic beings in scripture and can simply signify purity. The white garments of the twenty‑four elders therefore do not automatically correspond to the white robes given to the saints. In Revelation 6:11 the saints receive white robes yet are instructed to wait; they are not depicted as already enthroned or crowned. The resurrected saints do not appear in their white robes until Revelation 7:9–14, when "the great multitude" is finally seen before the throne.

Stephanos (στέφανος) has a broader semantic range than simply denoting a crown of reward. It can denote any wreath‑type crown, including one used for honour, festivity, suffering, or mock coronation, depending on context:

Bible Hub: "a. properly, as a mark of royal or (in general) exalted rank (such passages in the Sept. as 2 Samuel 12:30; 1 Chronicles 20:2; Psalm 20:4 (); Ezekiel 21:26; Zechariah 6:11, 14 (yet cf. 2 Samuel 1:10 Complutensian, Lagarde LXX), perhaps justify the doubt whether the distinction between στέφανος and διάδημα (which see) was strictly observed in Hellenistic Greek): Matthew 27:29; Mark 15:17; John 19:2, 5; Revelation 4:4, 10; Revelation 6:2; Revelation 9:7; Revelation 14:14; with a genitive of the material, ἀστέρων δώδεκα, Revelation 12:1; the wreath or garland which was given as a prize to victors in the public games (cf. BB. DD. under the word ): 1 Corinthians 9:25, cf. 2 Timothy 2:5.
b. metaphorically, α. the eternal blessedness which will be given as a prize to the genuine servants of God and Christ: ὁ τῆς δικαιοσύνης στέφανος, the crown (wreath) which is the reward of righteousness, 2 Timothy 4:8;"3

At best, this reflects sloppy research on Brainard’s part; at worst, it is another instance of disingenuous handling of the text. In reality, the identity of the twenty‑four elders is not disclosed, and any attempt to specify who they are rests on speculation rather than evidence.

Brainard’s interpretation provides no account of “the great multitude” (Revelation 7:9-17), yet Revelation presents a multitude that appears abruptly after the sixth seal is broken. John had not observed them earlier; they emerge suddenly, and the angel identifies them as those who have come out of the great tribulation. By contrast, the twenty‑four elders remain a distinct group positioned around the throne, aligned with the angelic host and the four living creatures. This structural separation carries far greater exegetical weight and yields a more defensible interpretation than collapsing the elders into the multitude.

After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out with a loud voice, “Salvation belongs to our God who sits on the throne, and to the Lamb!” And all the angels were standing around the throne and around the elders and the four living creatures, and they fell on their faces before the throne and worshiped God, saying, “Amen! Blessing and glory and wisdom and thanksgiving and honor and power and might be to our God forever and ever! Amen.”
Then one of the elders addressed me, saying, “Who are these, clothed in white robes, and from where have they come?” I said to him, “Sir, you know.” And he said to me, “These are the ones coming out of the great tribulation. They have washed their robes and made them white in the blood of the Lamb.
“Therefore they are before the throne of God,
and serve him day and night in his temple;
and he who sits on the throne will shelter them with his presence.
They shall hunger no more, neither thirst anymore;
the sun shall not strike them,
nor any scorching heat.
For the Lamb in the midst of the throne will be their shepherd,
and he will guide them to springs of living water,
and God will wipe away every tear from their eyes. (Revelation 7:9-17).

Brainard's second reason: The Antichrist is the preeminent sign that the world has entered the Day of the Lord.

Now concerning the coming of our Lord Jesus Christ and our being gathered together to Him, we ask you, brothers, not to be easily disconcerted or alarmed by any spirit or message or letter seeming to be from us, alleging that the Day of the Lord has already come. Let no one deceive you in any way, for it will not come until the rebellion occurs and the man of lawlessness—the son of destruction—is revealed. He will oppose and exalt himself above every so-called god or object of worship. So he will seat himself in the temple of God, proclaiming himself to be God. (2 Thessalonians 2:1-4).

Brainard fails to acknowledge that "the Day of the Lord " is the day of God’s wrath, not the tribulation. I have addressed this distinction extensively in earlier posts. When scripture differentiates between thlipsis (tribulation) and orgē (wrath), responsible research should preserve that distinction.

Brainard's third reason: The great delusion of the Antichrist is sent by God as a judgement.

And then the lawless one will be revealed, whom the Lord Jesus will kill with the breath of his mouth and bring to nothing by the appearance of his coming. The coming of the lawless one is by the activity of Satan with all power and false signs and wonders, and with all wicked deception for those who are perishing, because they refused to love the truth and so be saved. Therefore God sends them a strong delusion, so that they may believe what is false, in order that all may be condemned who did not believe the truth but had pleasure in unrighteousness.(2 Thessalonians 2:8-12).

Brainard removes these verses from their context in an effort to argue that the rapture occurs before the Antichrist’s persecution. The fact that the great delusion is a judgement against unbelief does nothing to exclude the presence of believers during the Antichrist’s period; the text simply does not support his conclusion. The New Testament maintains a rigid distinction between satanic tribulation and divine wrath, consistently placing the Antichrist’s persecution before the Day of the Lord. Jesus and Paul frame the final crisis as a period of human and demonic hostility against the saints. Believers are promised exemption from wrath but never from tribulation; 1 Thessalonians 5:9 guarantees deliverance from divine wrath, while the broader New Testament witness affirms the church’s experience of tribulation (John 16:33; Acts 14:22; Revelation 7:14). The recurring call for believers to “overcome” in Revelation presupposes endurance through the tribulation associated with the Antichrist. The Day of the Lord begins only after the cosmic disturbances that signal the arrival of divine wrath. (Revelation 6:12–17; Matthew 24:29). The sequence is clear: Antichrist’s oppression comes first, followed by the Day of the Lord’s judgment.

Matthew 24:15–18 presupposes that believers are still present on earth when the abomination of desolation occurs. This directly excludes any model that places the rapture before that event.

So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place (let the reader understand), then let those who are in Judea flee to the mountains. Let the one who is on the housetop not go down to take what is in his house, and let the one who is in the field not turn back to take his cloak. And alas for women who are pregnant and for those who are nursing infants in those days! Pray that your flight may not be in winter or on a Sabbath. For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be. And if those days had not been cut short, no human being would be saved. But for the sake of the elect those days will be cut short. Then if anyone says to you, ‘Look, here is the Christ!’ or ‘There he is!’ do not believe it. For false christs and false prophets will arise and perform great signs and wonders, so as to lead astray, if possible, even the elect. See, I have told you beforehand. So, if they say to you, ‘Look, he is in the wilderness,’ do not go out. If they say, ‘Look, he is in the inner rooms,’ do not believe it. For as the lightning comes from the east and shines as far as the west, so will be the coming of the Son of Man. Wherever the corpse is, there the vultures will gather. (Matthew 24:15-28).

Brainard claims that his aim is “truth”, but that claim is open to serious challenge. His pretribulational readings repeatedly compromise the integrity of the text through eisegetical manoeuvres that cannot be sustained by the Greek or by responsible exegesis. His selective interpretation of Revelation 5:10 shows us that he is desperate to define the twenty-four elders as the church. One wonders whether he has considered the consequences scripture assigns to those who alter the book of Revelation. (Revelation 22:18–19). Mistranslating scripture—and also misrepresenting the writings of the church fathers—is a dangerous pattern in his work. It reflects a consistent willingness to distort sources rather than submit to them. 

1. The Greek New Testament: 3 Most Common Editions & Which You Should Use
2. Revelation 5:10 Greek Text Analysis
3. Strong's Greek: 4735. στέφανος (stephanos) -- Crown

7 Pretrib Problems and the Prewrath Rapture (Full Movie)

Prewrath - Early Church Fathers

ROBERT VAN KAMPEN: WARNINGS IN THE OLIVET DISCOURSE

The Olivet Discourse – The Sign (Robert Van Kampen) | Bible Prophecy Answers with Alan Kurschner

Robert Van Kampen was the principal systematiser of the prewrath rapture model, though its structure was already present in scripture long before the term existed. Here he addresses the Olivet Discourse.

And they asked him, “Teacher, when will these things be, and what will be the sign when these things are about to take place?” And he said, “See that you are not led astray. For many will come in my name, saying, ‘I am he!’ and, ‘The time is at hand!’ Do not go after them. And when you hear of wars and tumults, do not be terrified, for these things must first take place, but the end will not be at once.” (Luke 21:7-9 cf. Matthew 24;3-8).

 ‘The time is at hand!’ Do not go after them. (Luke 21:8).

Van Kampen was convinced that this phrase was added in Luke's gospel as a warning for pretrib believers. He makes an interesting comparison with the Thessalonians who were confused about the Parousia and apparently had received false information that they were in the Day of the Lord and had missed the rapture. 

Now concerning the coming of our Lord Jesus Christ and our being gathered together to him, we ask you, brothers, not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come. Let no one deceive you in any way. For that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of destruction, who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God. Do you not remember that when I was still with you I told you these things? And you know what is restraining him now so that he may be revealed in his time. For the mystery of lawlessness is already at work. Only he who now restrains it will do so until he is out of the way. And then the lawless one will be revealed, whom the Lord Jesus will kill with the breath of his mouth and bring to nothing by the appearance of his coming. The coming of the lawless one is by the activity of Satan with all power and false signs and wonders, and with all wicked deception for those who are perishing, because they refused to love the truth and so be saved. Therefore God sends them a strong delusion, so that they may believe what is false, in order that all may be condemned who did not believe the truth but had pleasure in unrighteousness. (2 Thessalonians 2:1-12).

The appearance of "false christs" (pseudo messiahs) who will lead many astray (Matthew 24:5). is the first sign recorded in the Olivet Discourse. As John observed, numerous false christs have emerged from the earliest period of the church. (1 John 2:18). Van Kampen anticipates a dramatic escalation of false christs and wars and rumours of wars from the outset of Daniel’s 70th week. (Matthew (24:5-7). This is underscored by the stark declaration that peace will be removed from the earth when the second seal is broken. (Revelation 6:3–4). As a result of these events, Van Kampen anticipates dramatic destabilization within the church from the beginning of the 70th week. His observation—“When we get in that seven‑year period there is going to be chaos within Christianity”—accurately captures the confusion that will engulf those who allegorize or misread eschatology, including pretribulationists, amillennialists, postmillennialists, and preterists.  

Van Kampen presents a chilling portrayal of the end of the age, in which many will fall away from the faith. He underscores the necessity of perseverance and steadfast commitment to the truth until the end.

Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name’s sake. And then many will fall away and betray one another and hate one another. And many false prophets will arise and lead many astray. And because lawlessness will be increased, the love of many will grow cold. But the one who endures to the end will be saved. And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come. (Matthew 24:9-14).

Because of the preceding pressures and the activity of false christs and false prophets arising from within the church, the love of many—for Christ, for his doctrine, and for one another—will grow cold. The apostasy is extensive—τῶν πολλῶν, of the many i.e. of the majority. 

CHRIS QUINTANA: PRETRIB DISINGENUOUS TRANSLATIONS FROM ANCIENT MANUSCRIPTS

Did John Darby Invent the Pre Tribulation Rapture?

The pre‑tribulation camp’s selective handling of ancient manuscripts is academically indefensible. Accurate translation and authorial intent are essential safeguards for believers, precisely because misreadings create doctrinal vulnerabilities. (1 John 4:1). The pretribulation rapture is a serious interpretive error, and unless it is clearly refuted, it will continue to cultivate a false expectation that leaves many unprepared for what the biblical text actually describes.

Pseudo Ephraem

Pseudo‑Ephraem does not teach a pretribulation rapture; his writings describe the righteous escaping the tribulation through death, not a supernatural removal of the Church before the tribulation. 

The passages cited by the Pre‑Trib Research Center and other pre‑trib advocates are drawn from two later homiletic works: the Latin Sermon on the Last Times, the Antichrist, and the End of the World and the Greek Sermon on Repentance and Judgment and the Separation of Soul and Body.1 These are the sources routinely invoked in attempts to anchor pretribulationism in antiquity. You will not find any pretrib interpreter quoting from Syriac Pseudo-Ephraem which is the original text. The Syriac Pseudo‑Ephraem is 7th‑century, and the Latin version reflects a late‑6th‑ to early‑7th‑century composition preserved in later manuscripts. A commonly extracted line (below) is presented by Quintana as decisive evidence, despite its removal from the broader apocalyptic context in which it appears. 

The translation quoted by Chris Quintana, (supplied by Lee Brainard) is from the Latin Pseudo-Ephraem: "For all the saints and elect of God are gathered, prior to the tribulation that is to come, and are taken to the Lord lest they see the confusion that is to overwhelm the world because of our sins."

Syraic Pseudo-Ephraem: "Pronouncing the good fortune of the deceased Who had avoided the calamity: 'Blessed are you for you were borne away (to the grave) And hence you escaped from the afflictions!

An Excerpt from Syriac Pseudo Ephraem

Pronouncing the good fortune of the deceased Who had avoided the calamity: 'Blessed are you for you were borne away (to the grave) And hence you escaped from the afflictions! But as for us, woe is us! For when we die, Vultures will serve as escort for us!' And if the days of that time were not shortened, The elect would never survive The calamities and afflictions. For Our Lord revealed (and) disclosed to us In his Gospel when He said: 'Those days will be shortened For the sake of the elect and the saints.' And when he has harassed the whole of creation, (When) the Son of Destruction (has bent it) to his will, Enoch and Elijah will be sent That they might persuade the Evil One. With a gentle question The saints will come before him, In order to expose the Son of Destruction Before the assemblies surrounding him: 'If you are indeed God, Tell us what we ask of you: Where is the place that you have hidden The elders Elijah and Enoch?' The Evil One will respond and say To the saints at that time: 'When I wish (it), they are in the height(s), Or again should I choose, they are within the sea; For I have authority over habitations, Since there is no other god apart from me And I can make anything On earth (and) also in heaven!' They will answer The Son of Destruction as follows: 'If you are truly God, Call out to the deceased so that they will rise! For it is written within the books Of the prophets and the apostles That when the Messiah reveals Himself, He will resurrect the dead from the graves. If you cannot show us this (sign), Then the One who was crucified is greater than you! For he roused and resurrected those who were dead, And was exalted in great splendor.' Then the Evil One will become enraged With the saints at that time; He will draw his terrible sword And sever the necks of the righteous ones.2

Apokalypsis anastaseōs

Nathanael Holmes’s Apokalypsis anastaseōs (1653) is a separate, later Protestant apocalyptic treatise, while the “Apocalypse of Anastasia” is an earlier Eastern Orthodox visionary text — they share the word “Anastasia” but are unrelated in origin and purpose. 

Apokalypsis anastaseōs page 494-5

"after this our gathering together* 8.293 unto Christ at his comming (so the Apostle calls this rapture, 2 Thess. 2.1.) wee shall from hence∣forth never lose his presence, but alwayes enjoy it, partly on earth, during his reigne of the thousand yeers, and partly in heaven, when we shall bee translated thither. For it cannot be concluded, because the Text saith, the Saints after their rapture on high, should thence∣forth be ever with the Lord; Therefore they shall from thence∣forth be in heaven; for no heaven is here mentioned. If they must needs be with Christ there, where they are to meet him; it would rather follow, they should be ever with him in the aire, then in heaven, which I suppose none will admit. And otherwise the Text will afford no more for heaven, then it will for earth; nay the words [he shall bring them with him] make most for the latter. 4 I will adde this more, namely, what may be conceived to be the cause of this rapture of the Saints on high to meet the Lord in the clouds, rather then to wait his comming to the earth. What if it bee, that they may be preserved during the conflagration of the earth, and the works thereof, 2 Pet. 3.10. That as Noah, and his family were pre∣served from the deluge, by being lift up above the waters in the Ark, so should the Saints at the conflagration bee lift up in the clouds unto their Ark, Christ, to be preserved there from the Deluge of fire, wherein the wicked shall be consumed? There is a tradition of the Jews sounding this way, which they ascribe unto Elias, a Jewish Doctor, whose is that Tradition of the duration of the world, and well knowne among Divines, Duo millia Inane, duo mil∣lia Lex, duo millia dies Messiae, viz. Sex mille annos duraturus est mun∣dus. He lived under the second Temple, about the first times of the Greek Monarchy; so that it is no devise of any later Rabbies, but a Tradition anciently received amongst them whilst they were yet the Church of God. I will transcribe it, because it hath something remarkable concerning the thousand yeers. It sounds thus: Traditio domus Eliae. Justi quos resuscitabit Deus, non redigentur iterum in pulverem. (He means of the first and particular resurrection, before the general, which the Jews acknowledge and talke much of. See Wisdome Chapt. 3. ab initio ad finem, verse 8.) Si quaeras Mille annis ist is, quibus Deus Sanctus Benedictus renova∣turus est mundum suum (de quibus dicitur, Et exaltabitur Dominus solus in die illo, Es. 2.11.) quid just is futurum sit; sciendum quod Deus bene∣dictus dabit illis alas quasi aquilarum, ut volent super facie aquarum: unde dicitur (Psal. 46.3.) Propterea non timebimus cum* 8.294 mutabitur terra. At forte (inquies) erit ipsis dolori seu afflictioni. Sed occurrit illud (Esa. 40.31.) Exspectantibus Dominum innovabunt vires, efferen∣tur alâ instar aquilarum. The Hebrew words are in Gemara Sanhe∣drin, &c. 〈 in non-Latin alphabet 〉 The Tradition of the house of Eliah. The just whom God shall raise (viz. in the first resurrection) shall not returne to dust. But if you aske, what shall happen to the just in those thousand yeeres, wherein the holy and blessed God shall renew this World (whereof it is said, Esa. 2.11. And the Lord alone shall be ex∣alted in that day) you must know, that God shall give them the wings as it were of Eagles, to flye upon the face of the waters; for it is said (Psal. 46.3.) Therefore shall wee not feare, when the earth shall bee changed. But you will say, Perhaps it will be to them a paine and trouble; but we are otherwise taught by that in Esa. 40.31. They that wait upon the Lord, shall renew their strength, they shall mount up with wings as Eagles, &c.]"3  

In the earliest usage, a conflagration was a large, destructive fire — sometimes a city-wide blaze, a wildfire, or a catastrophic fire event. The most relevant verses associated with conflagration are Genesis 19:28; Joshua 6:4, 8:20, 11:13; Judges 18:27; 1 Samuel 30:1; 1 Kings 9:16; 2 Chronicles 36:19; Job 1:16.

Watson's Biblical and Theological Dictionary: "Conflagration>  a general burning of a city, or other considerable place. But the word is more ordinarily restrained to that grand period, or catastrophe of our world, wherein the face of nature is expected to be changed by a deluge of fire, as it was anciently by that of water. The ancient Chaldeans, Pythagoreans, Platonists, Epicureans, Stoics, Celts, and Etrurians, appear to have had a notion of the conflagration; though whence they should derive it, unless from the sacred books, it is difficult to conceive; except, perhaps, from the Phenicians, who themselves had it from the Jews. The Celts, whose opinions resembled those of the eastern nations, held, that after the burning of the world, a new period of existence would commence."4

Chris Quintana understands "tribulation" and “conflagration” to be synonyms. However, this is clearly not the case. Conflagration refers to fire, a term consistently associated with orgē (wrath) and not thlipsis (tribulation). This reflects the standard pretrib fallacy that the entire 70th week of Daniel is 'the tribulation', even though the tribulation proper lasts 3.5 years and is followed by the Day of the Lord — the period of divine wrath. (cf. Matthew 24:29-31; Revelation 6:12-17).*  

Despite repeated denials and misplaced counter‑accusations, the historical record is clear: the doctrine of the pretribulation rapture originates in the 19th century with John Nelson Darby and has no attestation in earlier Christian teaching.

Quintana’s derisive response is unfortunate. Pretribulation teachers will answer to God for misleading the church.

*WOLVES IN SHEEP'S CLOTHING: FALSE PROPHETS AND BIBLE TEACHERS IN THE LAST DAYS: THE SEVEN YEAR TRIBULATION FALLACY

1. Mr. Pseudo Ephraem - The Pre-Trib Research Center
2. John C. Reeves | Pseudo-Ephrem (Syriac)
3. Apokalypsis anastaseåos The resurrection revealed, or, The dawnings of the day-star about to rise and radiate a visible incomparable glory far beyond any since the creation upon the universal church on earth for a thousand yeers yet to come, before the ultimate day of the general judgement to the raising of the Jewes, and ruine of all antichristian and secular powers, that do not love the members of Christ, submit to his laws and advance his interest in this design : digested into seven bookes with a synopsis of the whole treatise and two tables, 1 of scriptures, 2 of things, opened in this treatise / by Dr. Nathanael Homes. | Early English Books Online 2 | University of Michigan Library Digital Collections
4. Conflagration - Watson's Biblical & Theological Dictionary -

7 Pretrib Problems and the Prewrath Rapture (Full Movie)

Prewrath - Early Church Fathers

PETER GOEMON: PRETRIB RAPTURE

20 Questions that Expose Dispensationalism?

The Bible Sojourner: "Do these twenty questions expose fatal problems with dispensationalism? Critics argue that dispensational theology cannot adequately explain key Bible passages concerning Israel and the church, the kingdom of God, Daniel’s seventieth week, the pretribulation rapture, biblical prophecy, and the New Covenant. In this episode, Peter Goeman works rapidly through twenty common objections to dispensationalism and asks whether they genuinely overturn the system.
Along the way, he examines covenant theology, the interpretation of Old Testament prophecy, the “last trumpet,” the timing of the rapture, the future of Israel, and the relationship between the church and the New Covenant. Some questions raise legitimate issues, while others depend upon misunderstandings or outdated caricatures. Ultimately, the question is not whether the label “dispensationalism” can survive criticism, but whether its central beliefs accurately reflect what Scripture teaches."

I share some core tenets associated with dispensationalism—including a literal prophetic hermeneutic, premillennialism, and a firm Israel–Church distinction. However, apart from my general reluctance to adopt theological labels, the pretribulation rapture remains a defining feature of dispensationalism that many Christians find deeply problematic.

In this post I will take issue with Goeman's denial of the John Nelson Darby connection with the pretrib rapture. 

2: 1. Did Anyone Believe Dispensationalism Before Darby (3:25 mark)

Goeman: "The first question on the list: If your system is truly biblical, why did no one see it until John Nelson Darby in the 1830s? ..this is a very common assumption that people make. They assume that Nelson, John Nelson Darby creates a system, creates theological beliefs. One of the things I often challenge people is, I will often ask them, name one thing that John Nelson Darby invented. Because that's really the reality that we're talking about here is did John Nelson Darby invent anything? And there have been quite a few recent studies in fact about the life of John Nelson Darby that pretty much show that he is not contributing as much uniquely if anything as what is often assumed for people. In fact, the pretribulational rapture, which a lot of people assume Darby is the one who invented or maybe he got it from Margaret McDonald, that's a, you know, fallacy that many people have have held to. Even well-known individuals have propagated that belief. But it has been well established that John Nelson Darby did not create that himself. He didn't receive it from somebody else or he didn't receive it from Margaret McDonald in some charismatic vision or anything like that. He actually was influenced by a man named Thomas Tweedy.."  

Little is known about Thomas Tweedy and I have not heard anyone else mention him in this connection. Some sketchy details are found on the Plymouth Brethren Archive:

 
"The last of the early Brethren to come to Demerara was Thomas Tweedy who had seceded from the Church of lreland in the early 1830s soon after his graduation from Trinity College, Dublin, in 1833. As a roving evangelist in Ireland he had decided that missionary work was his vocation, but partly on account of ill health and perhaps also because of discouragement from his family he remained in Ireland for some years. It was only in 1842 that he set out for Demerara where he arrived after 'a fine passage' of only 33 days. How effective was Tweedy's work as a missionary is hard to say, as his health was, at the best of times, fragile and the only account we have of his life is written by one who was not particularly interested in the spiritual side of his work. He married a local coloured lady, Elizabeth Thomas by whom he had two children. Henry died when still young, while Elizabeth became the caretaker of the chapel in Georgetown."1  

Max S Weremchuk: "William Kelly refers to Newton telling him that Darby had written a letter to him in which he mentioned Thomas Tweedy suggesting 2 Thess. 2:1-2 as a help in understanding the rapture (in the article 'The Rapture of the Saints: who suggested it, or rather on What Scripture?'). In 'B. W. Newton and Dr. S. P. Tregelles. Teachers of the Faith and the Future' edited by G. H. Fromow p. 41 we read: 'About the year 1833, an Anglican Missionary came from London to Dublin, and was admitted into this circle. He told them that, while the first fourteen verses of that chapter (Matt. 24) were Christian, the remaining portion was 'Jewish,' and that, although Jewish believers might be guided by that Scripture, after the Church had been taken up to meet the Lord, it had nothing to do with the Church in the present age. Said he, 'We have found the key never discovered before.'
Could this have been Tweedy?
Would this not have been the 'clue' Darby still needed to come to the conclusion of the 'Jewish interpretation'? I would not be surprised if Darby at sometime thought of a partial rapture -- as appears in Margaret MacDonald. Could this be what the 'secret rapture' meant? The help Darby received from Tweedy and thus resulting in his 'Jewish interpretation' led to the now well-known 'Brethren' view of the rapture."2

Goeman challenges his audience to identify a doctrine unknown before Darby. The pretribulation rapture does not appear in the historical record prior to the 1830–1833 period, when Darby began articulating and promoting it. Despite extensive searches — no verifiable evidence places the pretrib rapture before that period. Documented instances of misrepresentation by pretrib leaders have been noted by Dave MacPherson, myself, and other researchers. Pretribulational eisegesis remains widespread, and the conduct of certain advocates raises legitimate concerns. The pattern indicates a coordinated effort to generate artificial evidence with certain leaders apparently willing to employ unscrupulous methods to preserve the claim.

Examples

* Lee Brainard's unscrupulous research into the early Church Fathers. Lee Brainard's amateurish attempts to reinterpret the writings of various church fathers have been debunked in every instance.3 
* Mark Hitchcock's recent claim that he has discovered "new evidence" of the pretrib rapture in Irenaeus is a regurgitation of old false claims.4 
* Andy Woods credibility issues. Alan Kurschner's strong rebuttal against Andy Woods' "lies" and "evasion of significant arguments" in 2018.5 

* Paul Wilkinson's blatant revisionism of John Nelson Darby.6

* The Dave MacPherson Rapture Files Blogger: Posts 

A recent exchange between Andy Woods and Paul Wilkinson made clear that both treat the pretrib rapture as a primary issue, with Woods stating that he avoids association with individuals and ministries that reject it.

Woods: "My question for you is, is this a secondary issue, because a lot of people say 'don't get wrapped up in this, this is a secondary issue'?
Wilkinson: "Is it a secondary issue? Well, the apostle Paul in Titus 2 said it's our blessed hope.. that's my hope, that's the church's hope..
Woods: "What I am hearing you say is that this is not a secondary issue because what you believe about this changes your focus.. I don't think it is a secondary issue either and I mark and avoid people. I have a hard time appearing on their shows, appearing at their conferences.. A lot of them have contacted me and wanted to participate at our conferences and when I find out they are aggressively promoting some other perspective, I just have a difficult time unleashing them in front of God's people.."7  

For an ordinary attendee of Sugar Land Bible Church who raises doubts, Woods’ highly assertive almost cultish boundary‑drawing rhetoric would no doubt be difficult to withstand. These are scary people!

Darby's claim of direct revelation 

Paul Wilkinson, who claims to be an expert on John Nelson Darby asks: "Where did his (Darby's) understanding of the rapture come from? It didn't come immediately, but as he himself writes, in his own writings, he got it from studying the word.."7  

Actually Darby claimed (falsely in my view) that God Himself revealed dispensational hermeneutics to him directly. 

Darby - in his own words.. "..what God has with infinite graciousness revealed to me concerning His dealing with the Church.."8  

"..it was in this the Lord was pleased, without man's teaching, first to open my eyes on this subject, that I might learn His will concerning it throughout."9 

Darby’s claim to have received the pretribulation rapture by direct revelation places the entire doctrine on unstable ground. By presenting his insight as newly revealed truth—functionally parallel to the way first‑century apostles received revelation (Galatians 1:12; cf. 1 Corinthians 11:23)—he positioned himself as a post‑apostolic recipient of fresh divine disclosure. After nineteen centuries of Christian history, that claim is highly questionable.

John Rylands University Library: "He (Darby) produced popular synopses of the Bible and voluminous polemical writings on biblical subjects. As well as his distinctive eschatological views in which he popularised the idea of the 'rapture' of true believers at the point of Christ's return, he developed a dispensational interpretation of the Bible. This analysed the relationship between God and mankind in terms of distinct dispensations or epochs, with marked changes and transformations occurring following pivotal events. This interpretation proved to be a useful way of overcoming contradictions and discrepancies within the Bible. It was adopted and developed further in the early twentieth century by C.S. Scofield who produced a highly popular and influential series of reference and study Bibles. Through this medium, Darby became one of the most influential forces shaping the character and form of modern day American fundamentalist Christianity. Most of those describing themselves a 'premillenial dispensationalists' can trace the modern roots of their ideas to Darby.10

In my assessment, the pretribulation rapture is one of the most dangerous deceptions to gain traction in the modern church. Its advocates have worked extensively to force the doctrine into the biblical text, and they have made equally strenuous attempts to demonstrate that pretribulationism predates Darby. Both efforts have been unsuccessful. Believers should soberly consider the implications before relying on a hope that will not materialize when the Antichrist’s persecution becomes a concrete reality.

There are significant gaps in Goemon’s argument—gaps that someone with his background should not have overlooked. I have supplied exactly what he requested: evidence of a doctrinal position that did not exist prior Darby. A response from him and definitive proof that the pretrib rapture was taught prior to the 1830s would be appreciated. 

* Peter Goeman responded to me on 29/07/26. He recommends that I consult Discovering Dispensationalism by Fazio and Marsh and Dispensationalism Before Darby by William Watson. I do not intend to purchase these volumes, but I have located an article by Watson on the Pre-trib Research Center website.11  The passages Watson cites are written in archaic English and are not straightforward to interpret. I have examined these closely, and while they affirm premillennialism, none of them provides evidence of the pretrib rapture. I have added two examples below for examination. 

Watson:" Using a classic Pre-Tribulation argument, Homes wondered why the saints would be raptured into the aire, instead of meeting Christ when he arrives on earth: 

Nathaniel Homes: "What may be conceived to be the cause of this rapture of the Saints on high to meet the Lord in the clouds, rather then to wait his coming to the earth. What if it bee, that they may be preserved during the conflagration of the earth, and the works thereof, 2 Pet.3.10. That as Noah, and his family were preserved from the deluge, by being lift up above the waters in the Ark, so should the Saints at the conflagration bee lift up in the clouds unto their Ark, Christ, to be preserved there from the Deluge of fire, wherein the wicked shall be consumed?33"

Note that Homes uses the word "conflagration" in connection with 2 Peter 3:10 which refers to "the day of the Lord".

Watson: "The most cited so-called proponent of a pre-Tribulation rapture in the seventeenth century is French Huguenot Pierre Jurieu. Numerous recent authors claim, that he believed 'Christ would come in the air to rapture the saints and return to heaven before the battle of Armageddon. He spoke of a secret rapture prior to His coming in glory and judgment at Armageddon.'120  Having scoured all of Jurieu’s work, I have only encountered one passage that may fit, part 2 chapter 24 of his Accomplishment of the Scripture Prophecies, or the Approaching Deliverance of the Church:

Jurieu: "I would not be too confident, that this ought to be understood of a visible descent and abode of Christ on Earth; yea, I do not believe it probable. But to me it seems very Evident, that this Reign shall begin with some miraculous appearance of our Lord in his Glory. After which he shall go back to Heaven, and from thence govern this victorious Church. Mr. I. Mede, and others after him, would make this reign of Christ for a thousand years, to be the Day of Iudgement, and that within this time shall be the Resurrection of the dead. Others say, that the Resurrection, and last Iudgement, shall be before this Reign of Christ; but I dare not determine that.121"

 

Watson quotes a number of other sources, but as far as I can ascertain none of them refer to a pretrib rapture.

If definitive pretribulation rapture texts exist prior to 1830, proponents would be shouting them from the rooftops. Their inability to produce such evidence leaves them in the dubious position of making false claims and in some cases manufacturing support.

1. Thomas Tweedy | Plymouth Brethren Archive
2. My Brethren - Biography - J. N. Darby - Research 1
3. WOLVES IN SHEEP'S CLOTHING: FALSE PROPHETS AND BIBLE TEACHERS IN THE LAST DAYS: Lee Brainard
4. Pre-Trib Proof! | Tipping Point with Jimmy Evans
5. What Andy Woods Is Not Telling You about 'the Apostasy' in 2 Thess 2:3 - Ep. 121 | ESCHATOS MINISTRIES
6. WOLVES IN SHEEP'S CLOTHING: FALSE PROPHETS AND BIBLE TEACHERS IN THE LAST DAYS: Paul Wilkinson
7. PPOV 346. Drs. Paul Wilkinson & Andy Woods discuss Christian Palestinianism. 3-21-25.
8. Reflections Upon The Prophetic Inquiry And The Views Advanced In It | Plymouth Brethren Writings
9. Evidence From Scripture of the Passing Away of the Present Dispensation - John Nelson Darby (#62234) - BTP
10. Papers of John Nelson Darby
11. William Watson

7 Pretrib Problems and the Prewrath Rapture (Full Movie)
Prewrath - Early Church Fathers

DOUG STAUFFER: RAPTURE UNDER ATTACK

The Rapture Under Attack | Why Scoffers Are Increasing | Doug Stauffer | Repost 2015

Prophecy Watchers: "What happens when people begin mocking the promise of Christ's return? According to the apostle Peter, it's one of the signs of the last days. Originally recorded in 2015, Gary Stearman and Doug Stauffer examine one of the most debated subjects in Bible prophecy—the pre-tribulation rapture of the Church. Together they explore why the rapture has become increasingly controversial, the rise of end-time scoffers, and what Scripture teaches about Christ's imminent return."

The pretribulation rapture remains controversial for one simple reason: it lacks biblical foundation. The fictional “Left Behind” model is associated with theological immaturity and credulity. Its advocates have undermined sober evaluation of the rapture, disrupted substantive eschatological discourse, and blurred interpretive clarity—creating conditions in which alternative frameworks such as amillennialism and postmillennialism gain comparative traction. It is unsurprising that the pretribulation error attracts legitimate scoffers. In scripture, this term is directed toward those who dismiss “the promise of his coming” (2 Peter 3:3-4), not toward critics of false constructs.

Beyond this, Prophecy Watchers has accumulated substantial criticism for its heavy commercialisation, its constant product‑driven framing, its acquisition of a former TBN studio, and its self‑promotion through associations with networks like TBN, Daystar, CTN, and Cornerstone. Prophecy Watchers itself highlights these network connections as ministry “breakthroughs", presenting the TBN building purchase and Daystar acceptance as divine endorsements rather than routine media expansion. The platform is also widely perceived as excessively commercial, with nearly every teaching segment tied to DVDs, books, bundles, subscriptions, or “ministry support” packages, creating a closed loop where theological claims feed product sales. External observers echo this perception, describing the ministry as a money‑making scheme with paywall‑adjacent practices.1 In addition, Prophecy Watchers regularly features teachers whose doctrines are considered highly questionable in many conservative theological circles. 

The phrase "blessed hope" points directly to the appearing of Jesus Christ "in the clouds of heaven". (Matthew 24:30). This event is also referred to as His parousia (coming): Matthew 24:3,27,37,39; 1 Corinthians 15:23; 1 Thessalonians 3:13,4:15,5:23; 2 Thessalonians 2:1,8-9; James 5:7-8; 2 Peter 1:16,3:4; 1 John 2:28). The the bible does not attach the term to an imminent pretribulation rapture model; its referent in Titus 2:13-14 denotes the believer’s confident anticipation of His glorious appearing, the final act of redemption and purification. While the scriptures exhort believers to watch and to be expectant, certain definitive signs will precede the rapture.  

..waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works. (Titus 2:13-14 cf. Matthew 24:30).  

The motivation for godly living is the desire of genuine, Spirit‑filled believers to pursue a life consistent with God’s character and teaching. It is a relational response to the gospel’s revelation of divine love, not a reaction to an invented doctrine of imminency. 1 John 3:2 refers to “his appearing”. The hope of believers is “the hope of glory” (Colossians 1:27)—their final conformity to Christ > we will be like him… we shall see him as he is. (1 John 3:2). The ultimate dissolution of the elements is a further incentive to live a holy life. 2 Peter 3:11-13 refers to "the day of God, the period of final judgment and the inauguration of God’s eternal kingdom, reflected in Revelation 21:1–4. Merging the blessed hope with a false pre-trib imminent construct is a direct violation of the imperative not to add to God's word. (Deuteronomy 4:2; Proverbs 30:5-6; Revelation 22:18-19).

Stauffer misrepresents the prewrath view in a number of key respects. Firstly he claims that prewrath espouses replacement theology. This is entirely fallacious. Prewrath holds to the foundational position that "all Israel will be saved" towards the end of 70th week of Daniel based on Daniel 9:24, Jeremiah 30:7; Zechariah 12:10;  Romans 11:26-27 and other passages. The key difference is that prewrath interpreters teach that the 70th week of Daniel is a period in which God will work with both Israel and the church simultaneously. The pretrib assertion that the church cannot be present during the 70th week is an unverified assumption. 

Guns?!!!

Stauffer: "What do you need to be preparing? Your heart or your guns? Well, go ahead and I have guns. I know how to shoot. I know how to protect my family. It's not for the tribulation.."

Stauffer’s allegation that prewrath preparation for the tribulation requires physical weaponization is completely off base. The New Testament expectation is not armed resistance but faithful endurance. (Matthew 26:52). Believers are not depicted as fighting during that period; they are depicted as being overcome. (Revelation 13:7; Matthew 24:9; Daniel 7:25). Perseverance — even unto death — is the consistent scriptural pattern. (Matthew 10:22,24:13; Revelation 2:10). 

The scriptures never speak of a seven year tribulation. Rather they tell us repeatedly, in no uncertain terms, that the great tribulation will last for 3.5 years "cut short". (Matthew 24:22):

Daniel 7:25 He (the Antichrist) shall speak words against the Most High, and shall wear out the saints of the Most High, and shall think to change the times and the law; and they shall be given into his hand for a time, times, and half a time. (3.5 years).
Revelation 11:2 ..but do not measure the court outside the temple; leave that out, for it is given over to the nations, and they will trample the holy city for forty-two months.
Revelation 13:5 And the beast was given a mouth uttering haughty and blasphemous words, and it was allowed to exercise authority for forty-two months.
Revelation 12:5-6 ..and the woman (Israel) fled into the wilderness, where she has a place prepared by God, in which she is to be nourished for 1,260 days. This period coincides with what is also known as "Jacob's Trouble". (Daniel 12:1, Jeremiah 30:7).
Matthew 24:15-21 ..when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place (let the reader understand), then let those who are in Judea flee to the mountains. Let the one who is on the housetop not go down to take what is in his house, and let the one who is in the field not turn back to take his cloak. And alas for women who are pregnant and for those who are nursing infants in those days! Pray that your flight may not be in winter or on a Sabbath. For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be.
Daniel 9:27 And he shall make a strong covenant with many for one week, and for half of the week he shall put an end to sacrifice and offering. And on the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the desolator.2

The scriptures make a clear distinction between thlipsis (tribulation) and orgē (wrath), as reflected in Malachi 4:1; Zephaniah 1:7–18; 1 Thessalonians 5:1–11; and 2 Peter 3:8–13. The Day of the Lord is identified throughout scripture as God's specific wrath beginning with the trumpet judgements in Revelation 8 which are sounded after the seventh seal is broken. The ungodly anticipate God's wrath following the cosmic disturbances after the sixth seal:  

Then the kings of the earth and the great ones and the generals and the rich and the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains, calling to the mountains and rocks, “Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the Lamb, for the great day of their wrath has come, and who can stand?” (Revelation 6:15-17).

A responsible interpreter who prioritizes accuracy over theological bias will not impose the doctrine of imminence onto texts that provide no indication of it.

Luke 21:25–33 shows that specific, identifiable signs must occur before the rapture

And there will be signs in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring of the sea and the waves, people fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory. Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near.

And he told them a parable: “Look at the fig tree, and all the trees. As soon as they come out in leaf, you see for yourselves and know that the summer is already near. So also, when you see these things taking place, you know that the kingdom of God is near. Truly, I say to you, this generation will not pass away until all has taken place. Heaven and earth will pass away, but my words will not pass away. (Luke 21:25-33).

Doug Stauffer debated Joe Schimmel in 2016.3 Although Schimmel raised several pertinent points, his post‑tribulation position is defective. No comprehensive resolution can be achieved when both participants hold substantive errors. The aim of such exchanges is to confront error with accurate doctrine; however, Schimmel has consistently resisted correction. In addition, Schimmel and his family are now facing serious allegations concerning their ministry, and several troubling facts have emerged.4 

 

In the same year (2016), Alan Kurschner invited Stauffer to a formal debate. Stauffer declined, offering an inconsistent rationale by asserting that such debates are “condemned by Scripture". A more plausible explanation is that he was unwilling—or unable—to engage a competent prewrath interpreter in a structured, exegetical exchange.5 

1. Prophecy watchers-cult? : r/cults
2. WOLVES IN SHEEP'S CLOTHING: FALSE PROPHETS AND BIBLE TEACHERS IN THE LAST DAYS: THE SEVEN YEAR TRIBULATION FALLACY
3. (145) The Great Rapture Debate - YouTube
4. WOLVES IN SHEEP'S CLOTHING: FALSE PROPHETS AND BIBLE TEACHERS IN THE LAST DAYS: JOE SCHIMMEL BLESSED HOPE CHAPEL ALLEGATIONS: JUNE 15 UPDATE
5. Why is Doug Stauffer Participating in His Self-Described Condemnation of an Upcoming Rapture Debate? | Bible Prophecy Answers with Alan Kurschner

7 Pretrib Problems and the Prewrath Rapture (Full Movie)

The Dave MacPherson Rapture Files Blogger: Posts

CHRIS WICKLAND: RESISTANCE AND REVIVAL?

Time For Christians To Resist?

Chris Wickland recently came to my attention following the public reaction against King Charles III’s revised formulation of his role — retaining “Defender of the Faith” while also presenting himself as a "protector of faith within Britain’s multi‑faith society". Wickland’s subsequent protest outside Windsor Castle and his call for Christians to "resist", has prompted me to spend some time reviewing his teaching.1 This has left me with several concerns. I have included links at the end of this post that expand on the points summarized below.

Wickland is the pastor of Living Word Church in Titchfield and Bridgemary, Hampshire. A Pentecostal minister, he centres his work on prayer and revival. He presents himself as having a "prophetic" ministry and is active in the Living Word Church Network, an initiative aimed at planting churches across the south coast of England.

"Living Word Church Network is not a denomination but we hold to Pentecostal teachings. We believe in the Four Square gospel, also known as the Full Gospel. That is Jesus as Saviour, Jesus as Healer, Jesus as Baptiser and Jesus as soon coming King."2  

Red Flags

> The term “Four Square Gospel” originated with false teacher Aimee Semple McPherson during a 1922 sermon in Oakland and later shaped the identity of the Foursquare Church she founded in Los Angeles in 1923. Although the name is presented as drawing on biblical imagery of completeness from Exodus, Ezekiel, and Revelation, its doctrinal framing and historical associations are not something I would choose to identify with. 

> Wickland is ecumenical. Ecumenism treats doctrinal non‑negotiables as expendable in order to fabricate the appearance of unity. Anyone who does not abide in the teaching of Christ does not have God. (2 John 1:9).

> "Chris and Tracy Wickland and Congregational Pastors are Colin and Monique Gallaugher." Egalitarianism is unbiblical! 

> Wickland’s affirms the “five‑fold ministry”. The "five-fold ministry" is historically rooted in Latter Rain and Dominion Theology and was later absorbed into NAR hyper‑charismatic systems, where it functions as an extrabiblical, top‑down authority pyramid imposed on the church. The Greek of Ephesians 4:11–13 does not justify establishing a fixed, hierarchical five‑office governance model for contemporary church structures.

> Wickland asserts that biblical Tarshish should be identified with the United Kingdom and he uses that claim to argue that Ezekiel 38:13 places the UK outside the scope of Antichrist authority. The consensus amongst commentators is that Tarshish was located in the western Mediterranean, possibly Spain. It was known for its ships and trade. (Jonah 1:3; Isaiah 23:1). The mention of "all its villages" implies a network of trading communities.

 

Sheba and Dedan and the merchants of Tarshish with all its villages will ask, ‘Have you come to capture the plunder? Have you assembled your hordes to carry away loot, to make off with silver and gold, to take cattle and, to seize great spoil?’ (Ezekiel 38:13).

> There are several problems with the claim that Gog in Ezekiel 38-39 is the Antichrist. Those who teach that the Antichrist will be Islamic are in error for several reasons. One striking difference is that the Antichrist will be thrown alive into the lake of fire (Revelation 19:20), whereas Gog will fall and be killed on the mountains of Israel. (Ezekiel 39:4). 

> Wickland highlights reports of the Euphrates River drying up and connects this phenomenon to end‑time prophecy. This cannot serve as an eschatological indicator, since Revelation places the drying of the river within the bowl judgments—in other words, the Euphrates must still be present prior to that moment. The Euphrates has fluctuated for centuries. Modern fluctuations arise from dam systems, irrigation demands, and regional climate pressures. Treating contemporary water scarcity as prophetic fulfilment reflects interpretive error rather than responsible exegesis. Revelation 16:12 is an explicit prophecy, describing the river’s supernatural drying to prepare the way for the kings from the East and to initiate the gathering at Armageddon. (Revelation 16:12–16). Other passages—Isaiah 11:15, Jeremiah 50:38, and Jeremiah 51:36—use the image of the river’s drying symbolically to express judgment, desolation, and God’s sovereignty over nations.

> Wickland is an admirer of Charles Fox Parham. He recounts that, after praying about entering Pentecostal ministry, he interpreted the passing of a Parham‑branded bus as divine confirmation. This kind of interpretive reflex is characteristic of hypercharismatic spirituality. Anyone familiar with the documented history of Pentecostalism recognizes Parham as a racist and a cult leader.

John Collins: "Charles Fox Parham, often credited as a founding figure of Pentecostalism, was deeply entangled with fraud schemes, racial ideology, and extremist theology that shaped both his ministry and his legacy. His promotion of British Israelism, segregation, and apocalyptic communal experiments reveals a movement rooted not only in revivalism but also in white supremacy and exploitation."3  

> Wickland's recurring accounts of visions, angelic visitations, revelatory dreams and "words from the Lord", are, by definition, unverifiable.4  I have heard numerous similar narratives from figures such as Jesse Duplantis, Benny Hinn, Sid Roth etc. I treat such claims as non‑credible and categorize their proponents as individuals to be marked and avoided. (Romans 16:17-18). I have no doubt that the Lord can disclose things to His people, but such claims require testing. (1 John 4:1). I do not see that discipline operating within Pentecostal/charismatic environments.

Revival?

Wickland: "In 2018, I believe God gave me a significant prophetic word concerning the downfall of Theresa May, the unfolding of Brexit, and the restoration of some of Britain’s ancient spiritual paths, including the revival of monastic communities. Since then, I have received further prophetic insights regarding a coming revival. These speak of a move of God in the UK that will blend the ancient with the modern, that calls us to return to the old, sacred paths of Britain in order to safeguard our spiritual future."5

Monastic communities were never grounded in biblical practice, and any proposed blend of “ancient and modern sacred paths" is, at minimum, highly suspect.

Claims of a "great end-time revival" are extra-biblical constructions, not exegetical conclusions. The claim that scripture teaches an end‑time revival is unfounded; the biblical text provides no explicit support for such a doctrine. The dominant New Testament pattern points in the opposite direction: intensifying deception, apostasy, and judgment as the age closes. When challenged, Wickland simply goes into denial and presses on with his "revival" message regardless. 

Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name’s sake. And then many will fall away and betray one another and hate one another. And many false prophets will arise and lead many astray. And because lawlessness will be increased, the love of many will grow cold. But the one who endures to the end will be saved. And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come. (Matthew 14:9-14).

But understand this, that in the last days there will come times of difficulty. For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, heartless, unappeasable, slanderous, without self-control, brutal, not loving good, 4treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, having the appearance of godliness, but denying its power. Avoid such people. For among them are those who creep into households and capture weak women, burdened with sins and led astray by various passions, 7always learning and never able to arrive at a knowledge of the truth. Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith. 9But they will not get very far, for their folly will be plain to all, as was that of those two men. (2 Timothy 1-8).

Is the rapture an afterthought?

Living Word holds a non‑replacement, premillennial position and rejects the pre‑tribulation rapture. These beliefs offer a corrective to erroneous frameworks such as amillennialism, postmillennialism, and the pretribulation rapture. However, Wickland's eschatology is problematic. He focuses on the resurrection of the dead, describing the rapture as an "afterthought".  

Wickland: "It is always the unrighteous being removed from the righteous not the righteous being removed from the unrighteous".  He refers to "one taken one left" This teaching is primarily located in Matthew 24:40-41 and Luke 17:34-36. These passages are often associated with the concept of the rapture, a future event where believers in Christ are taken up to meet the Lord in the air, as described in 1 Thessalonians 4:16-17.  In this view, those "taken" are the righteous who are gathered to Christ, while those "left" are the unrighteous who remain for judgment. The minority interpretation suggest that those "taken" are those taken in judgment, akin to the removal of the wicked in the days of Noah and Lot, while those "left" are the righteous who remain to inherit the earth. Wickland claims the Aramaic version of the New Testament implies a negative. The New Testament was primarily written in Greek with the earliest manuscripts being Greek. Although the Aramaic tradition is historically meaningful, it is not regarded as the original form of the text but as a translation derived from the Greek. The Greek manuscripts remain the most authoritative and widely accepted. When someone steps outside the primary textual witnesses to make a doctrinal point, it usually signals that the argument is being forced rather than grounded.

Noah was "taken" (he was delivered) in the arc before the wicked were destroyed. Similarly Lot was rescued by the angels before God's judgement fell on Sodom and Gomorrah. The Greek verbs paralambanō and aphiēmi support the consensus that those “taken” are gathered together by the angels for deliverance. (Matthew 24:31). paralambanō (to receive near, i.e. associate with oneself (in any familiar or intimate act or relation)"6  In this context, ἀφίημι is to 'leave alone'. The parable of the ten virgins also affirms that five are taken for deliverance and that five are left for judgement. (Matthew 25:10-12).

Bengels Gnomen: "Matthew 24:40,[1065] 41. Παραλαμβάνεται, is taken[1066]) sc. into safety, under protection; see Matthew 24:31.—ἀφίεται, is left) sc. in the midst of the dangers, whatever may occur.[1067]" 7

But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope. For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep. For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep. For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord. Therefore encourage one another with these words. (1 Thessalonians 4:13-18).

Wickland's appears to believe the classic postribulation view which is problematic.8 The underlying issue is straightforward: believers accompany the Lord at Armageddon, which presupposes that their resurrection has previously occurred.

And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.” (John 6:39-40, 44,54).

Posttrib interpreters correctly note that believers are raised on “the last day” (John 6:39–40) and equate this with Paul’s “last trumpet” in 1 Corinthians 15:52. The flaw is the assumption that Paul’s “last trumpet” corresponds to the seventh‑angel trumpet of Revelation 11:15. Revelation was not yet written when Paul composed his letters; therefore he cannot be referencing that later apocalyptic sequence. The more coherent textual link is Matthew 24:31, where the trumpet sounds immediately after the tribulation and marks the close of the age while still preceding the outpouring of divine wrath—the Day of the Lord.

Many interpreters fail to distinguish between tribulation (thlipsis) and wrath (orgé) in the book of Revelation. This distinction is exegetically indispensable. Thlipsis refers to the persecution unleashed by the Antichrist—the great tribulation (Matthew 24:21), whereas orgé denotes the outpouring of God’s wrath during the day of the Lord. Believers are explicitly informed that they are not appointed to wrath. (1 Thessalonians 5:9).

Revelation 6 makes this sequence clear: the day of the Lord begins only after the cosmic disturbances that follow the breaking of the sixth seal. (Revelation 6:12–14). This moment is defined by the declaration, For the great day of Their wrath has come, and who is able to withstand it? (Revelation 6:17). On this basis, prewrath interpreters argue that the rapture occurs between the sixth and seventh seals of Revelation. 

Several early documents including the Didache, Justin Martyr, and Tertullian confirm a prewrath rapture. The Didache specifically teaches that the Antichrist will appear prior to Christ’s return, at which point Christ will raise the righteous and deliver the faithful who have survived the tribulation from the divine judgment associated with the day of the Lord.9 

I have written a number of posts on this subject from a prewrath perspective. I also recommend Alan Kurschner's articles that specifically reference the weaknesses of the posttrib view.* 

A Gideon moment or a Hananiah moment?

Wickland cites Esther 4:14 - For such a time as this.. and the Gideon narrative in Judges 6:1–40 as rhetorical leverage for a call to “resistance” and a prophetic national revival. Peaceful resistance itself is not novel; it has always been the Christian mandate. The problem is that the churches have consistently failed, drifting further into apostasy; the present climate is a form of divine judgment. I remain cautious about sweeping “prophetic words” especially those offering national‑scale assurances. When such declarations collapse, the resulting disillusionment can be severe.

If Wickland genuinely believes that God will intervene and bring revival to the UK he must be certain that his prophecy is accurate — that we are not witnessing a Hananiah‑type moment of confident but unfounded assurances. Scripture consistently warns of significant end‑time apostasy rather than large‑scale revival, and that pattern should inform our discernment.

The public association between Bishop Cei (Ceirion) Dewar, Pastor Chris Wickland and Tommy Robinson, who presents himself as a recent convert, is well‑documented, including shared platforms and collaborative activity. My knowledge of Dewar is limited, but the available material indicates a confessional, exclusivist, anti‑ecumenical stance, with explicit rejection of mainstream Anglican structures and inter‑church cooperation. He also appears aligned with forms of militant Christian‑nationalist activism hence his association with Tommy Robinson.

The suggestion that believers should set aside theological differences and align themselves with Wickland, Dewar, and Robinson requires caution. Broad prophetic assertions about national revival demand testing and restraint. As 1 John 4:1 makes clear, not every spirit or proclamation is to be uncritically received without examination.

I would echo the words of Jeremiah.. Amen! May the Lord do so; may the Lord make the words that you have prophesied come true.. (Jeremiah 28:6).   

BUT - bearing in mind Wickland's poor theology and frequent suspect "words from the Lord" I am sceptical.

In that same year, at the beginning of the reign of Zedekiah king of Judah, in the fifth month of the fourth year, Hananiah the son of Azzur, the prophet from Gibeon, spoke to me in the house of the Lord, in the presence of the priests and all the people, saying, “Thus says the Lord of hosts, the God of Israel: I have broken the yoke of the king of Babylon. Within two years I will bring back to this place all the vessels of the Lord’s house, which Nebuchadnezzar king of Babylon took away from this place and carried to Babylon. I will also bring back to this place Jeconiah the son of Jehoiakim, king of Judah, and all the exiles from Judah who went to Babylon, declares the Lord, for I will break the yoke of the king of Babylon.”
Then the prophet Jeremiah spoke to Hananiah the prophet in the presence of the priests and all the people who were standing in the house of the Lord, and the prophet Jeremiah said, “Amen! May the Lord do so; may the Lord make the words that you have prophesied come true, and bring back to this place from Babylon the vessels of the house of the Lord, and all the exiles. Yet hear now this word that I speak in your hearing and in the hearing of all the people. The prophets who preceded you and me from ancient times prophesied war, famine, and pestilence against many countries and great kingdoms. As for the prophet who prophesies peace, when the word of that prophet comes to pass, then it will be known that the Lord has truly sent the prophet.”
Then the prophet Hananiah took the yoke-bars from the neck of Jeremiah the prophet and broke them. And Hananiah spoke in the presence of all the people, saying, “Thus says the Lord: Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all the nations within two years.” But Jeremiah the prophet went his way.
Sometime after the prophet Hananiah had broken the yoke-bars from off the neck of Jeremiah the prophet, the word of the Lord came to Jeremiah: “Go, tell Hananiah, ‘Thus says the Lord: You have broken wooden bars, but you have made in their place bars of iron. For thus says the Lord of hosts, the God of Israel: I have put upon the neck of all these nations an iron yoke to serve Nebuchadnezzar king of Babylon, and they shall serve him, for I have given to him even the beasts of the field.’” And Jeremiah the prophet said to the prophet Hananiah, “Listen, Hananiah, the Lord has not sent you, and you have made this people trust in a lie. Therefore thus says the Lord: ‘Behold, I will remove you from the face of the earth. This year you shall die, because you have uttered rebellion against the Lord.’”
In that same year, in the seventh month, the prophet Hananiah died. (Jeremiah 28:1-17).

Wickland's self presentation as a "prophetic voice" for the UK is in my view both delusional and dangerous.

* Articles for Posttribulationism to Caonsider | Bible Prophecy Answers with Alan Kurschner

1. My Speech outside Windsor Castle. The Vexed Vicar
2. livingword
3. Charles Fox Parham: Fraud, Racism, and the Dark Origins of Pentecostalism - William Branham Historical Research
4. Witchcraft to Christ. The true story of Christopher Wickland
5. A prophetic word for Britain: Rediscovering the ancient paths
6. Strong's Greek: 3880. παραλαμβάνω (paralambanó) -- To take, to receive, to take along, to accept
7. Matthew 24:40 Commentaries: "Then there will be two men in the field; one will be taken and one will be left.
8. Rapture? End of the world and the apostate church
9. Microsoft Word - Prewrath - Early Church Fathers.docx

Further Information

The evangelist Sister Aimee McPherson was a fraudulent trickster – Historical articles and illustrationsHistorical articles and illustrations | Look and Learn
Women In Ministry Archives - BibleThinker.

The Five-Fold Ministry: How A Forgotten Idea Fueled The NAR | KCF | IHOPKC | Bob Scott | 560

One Taken and One Left Behind, and the Meaning of 'Where the dead body is, there the vultures will gather' in Luke 17:37 - Ep. 49

WOLVES IN SHEEP'S CLOTHING: FALSE PROPHETS AND BIBLE TEACHERS IN THE LAST DAYS: THE SEVEN YEAR TRIBULATION FALLACY

prewrath.pdf

The Islamic Antichrist Debunked | A Comprehensive Critique by Chris White