Article by J D King
Over the last few weeks, I’ve been delving into the origins and theological underpinnings of the doctrine of the rapture—the belief that believers will be taken up from the earth before the onset of a “Great Tribulation” (Read: part one, part two, part three). This topic has long been a source of fascination, sparking lively debates and igniting both curiosity and contention. While my exploration has stirred some strong reactions—ranging from disagreement to outright anger—many have approached my conclusions with openness and a willingness to engage thoughtfully.
Here, in my fourth post on this topic, I wanted to jump into another biblical passage that purportedly defends the idea of the rapture—Revelation 4:1. I have heard several Pentecostal and Baptist preachers refer to this text in their defense of an earthly evacuation.
“After these things I looked, and behold, a door standing open in heaven, and the first voice which I had heard, like the sound of a trumpet speaking with me, said, ‘Come up here, and I will show you what must take place after these things’” (Revelation 4:1).
Futurists typically interpret this verse as a reference to the Church being suddenly caught up to heaven. I once heard a preacher declare with great certainty, “See! The Lord is inviting the entire Church to come up to heaven. It’s plain as day—right there in the text. How can anyone deny it? This is clearly about the rapture!”
He was genuinely taken aback when I told him I didn’t share his interpretation. Some of what I said to him that day is what I’d like to share with you.
We must be diligent and cautious, guarding against a common but dangerous error in biblical interpretation known as eisegesis (I know—it’s a technical term, but it’s important). Eisegesis happens when we impose our own ideas, biases, or theological agendas onto the text, distorting its meaning. In contrast, exegesis is the careful process of drawing out what the text actually says—allowing scripture to speak for itself.
Unfortunately, in discussions about the end times, eisegesis is rampant. Too often, people let their preconceived doctrines shape their reading of scripture, rather than letting the text shape their doctrines. That’s exactly what my colleague was doing when he insisted Revelation 4:1 was about the rapture.
Let’s step back for a moment and ask: Is this passage truly an invitation for the entire Church to ascend to heaven? Or is it describing something specific to John’s visionary experience? To interpret faithfully, we must listen to the text—not talk over it.
Nothing in the context of Revelation 4 indicates this was a corporate event directed to all believers. The Lord’s call to John to “come up here” is part of his personal, prophetic experience. Universalizing this visionary moment creates problems. If we apply this same principle across Revelation, we would end up with absurd interpretations.
Take, for instance, Revelation 17, where John is carried into the wilderness to witness Babylon’s judgment. Would anyone suggest this is an encounter the entire Church must experience? Of course not.
John’s ascent in Revelation 4 is best understood as a shift in his prophetic vantage point, not a depiction of the Church’s collective destiny. To insist otherwise is to impose an interpretive grid foreign to the text.
As twenty-first-century believers, we must approach scripture with humility and diligence, resisting the urge to read our own ideas back into its pages. Let the Word speak on its own terms. Faithful exegesis always reveals more than eisegesis ever could.
Before wrapping up this post, it’s important to address a common argument that arises when discussing Revelation 4:1. Some assert that this verse signals a heavenly evacuation in a whole other sort of way. They point to the absence of the word “church” in chapters 4 through 19. These individuals believe that this is evidence that believers are no longer on earth during this period.
We need to be cautious when building arguments on silence. The absence of a particular term does not necessarily confirm or deny a doctrine. Silence is not evidence—it simply leaves the matter open to interpretation.
While it’s true that the word church is absent from Revelation 4 –19, there is a lot more to consider in these passages. Taking a closer look, one would see that the presence of faithful believers is undeniable in these chapters. Numerous verses—such as Revelation 5:8, 8:3–4, 11:18, 13:7, 13:10, 14:12, 16:6, 17:6, 18:24, and 19:8—clearly depict Christians and their active role in God’s unfolding plan. Drawing on rigid terminology alone is no way to build a sound biblical doctrine.
Instead of imposing a rapture narrative onto Revelation 4:1, it is more faithful and consistent to interpret this verse as describing John’s unique prophetic experience. The Lord was speaking to John in a dynamic and overwhelming way, drawing him into a deeper spiritual encounter that was specific to his calling and purpose. It was a personal invitation, not a universal event.
We must approach Scripture with reverence and care, allowing the text itself to shape our understanding rather than forcing it to fit our preconceived ideas.
In my next post, I’ll dive into 1 Corinthians 15:51-57, a passage rich with hope and mystery. Following that, I’ll explore what many regard as the cornerstone of rapture theology—1 Thessalonians 4:13-17—a text you might have been eagerly anticipating. There’s still so much to uncover and reflect on, and I invite you to journey through these powerful scriptures with me. Let’s keep walking this path together
This post is part four in a series.
Part one: Exposing the Rapture Myth You’ve Been Taught All Your Life
Part two: “I want to Be Left Behind:” Matthew 24:40-41 and the Rapture
Part three: John 14:2-3 isn’t about the Rapture or going to Heaven – Contrary to Popular Opinion
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