Dispensationalists, particularly those who hold to a pre-tribulation rapture view, often argue that Christ, as the Bridegroom, would not allow His bride, the Church, to endure the sufferings of the Great Tribulation. They believe that because Christ loves the Church, He will remove her from the earth before the tribulation begins, protecting her from suffering. This position is often supported by passages like 1 Thessalonians 1:10, where Paul speaks of Jesus rescuing believers from the coming wrath, and Revelation 3:10, which promises protection from the "hour of trial."
However, the metaphor of tribulation as labor pains, which is frequently used in Scripture, presents an interesting challenge to this view. In places like Matthew 24:8 and Romans 8:22, tribulation or suffering is likened to birth pains, suggesting that the end times will bring about a culmination of suffering that, like labor, leads to a joyful result: the birth of a new creation or the full realization of God's Kingdom. This metaphor is also seen in the Old Testament, such as in Isaiah 26:17-21, where labor pains signal the coming of God’s ultimate plan.
By using the labor pain metaphor to critique the dispensationalist argument, one could draw a compelling theological analogy. Just as a loving husband does not prevent his wife from experiencing the natural pains of childbirth, even though he may feel deep compassion for her, so too might Christ allow the Church to endure tribulation without implying a lack of love or cruelty. The pains of childbirth are part of a process that leads to something beautiful and new, and similarly, tribulation can be seen as a necessary stage in the fulfillment of God's redemptive purposes in the world.
This analogy suggests that the dispensationalist assertion—that Christ’s love for the Church means she will not experience tribulation—may be an oversimplification. Love does not always equate to the removal of suffering but can involve guiding someone through suffering for a greater purpose. Just as a husband’s love for his wife does not make childbirth pains cruel, Christ’s love for His Church does not necessarily mean He would spare her from the tribulation if it is part of a redemptive process.
Furthermore, the idea of cruelty being imputed to a husband who allows his wife to endure childbirth pains does not usually arise because these pains are understood as part of a necessary process that brings about a greater good—the birth of a child. In the same way, allowing the Church to go through tribulation does not imply cruelty on Christ’s part but rather participation in the redemptive process of history, much as individual Christians throughout history have suffered for their faith.
Additionally, the New Testament frequently affirms that the Church or God's people are not exempt from suffering. In John 16:33, Jesus says, "In this world, you will have trouble. But take heart! I have overcome the world." Jesus himself suffered, and the apostles often wrote that suffering produces endurance and spiritual growth, as seen in Romans 5:3-4 and James 1:2-4. The New Testament does not promise that the Church will be spared all suffering, but rather that God will be present with believers through it.
In this light, the labor pain metaphor offers a valid theological challenge to the dispensationalist view. Just as a husband’s love does not preclude his wife from experiencing the pains of childbirth, Christ’s love for His Church does not necessarily mean she will be spared from the trials of the end times. Enduring tribulation is not incompatible with Christ’s love, and the eventual outcome—the full establishment of God’s Kingdom—is part of a redemptive process. Therefore, imputing cruelty to Christ for allowing the Church to suffer through tribulation overlooks the broader biblical understanding of how suffering functions within God’s plan.
ChatGPT, 2024
