The roots of belief in the 2025 Rapture that didn’t happen.
There's a reason this 19th century biblical interpretation of Jesus’ second coming — and the end of the world — is especially popular among American evangelicals.
Sept. 25, 2025, 5:00 AM CDT
By Robert D. Cornwall, ordained minister in the Christian Church (Disciples of Christ)
Once again, the “rapture” is on the minds of many. For some, it’s serious business, while for others, it’s an opportunity to share a silly meme on social media. People have been predicting the Second Coming of Jesus, along with the end of the world, for centuries.
While these predictions have roots in certain readings of the New Testament, belief in the “rapture” of believers at the time of Jesus’ return to Earth is rooted in a particular form of biblical interpretation that emerged in the 19th century. Known as dispensational pre-millennialism, it is especially popular among American evangelicals.
The idea of the “Rapture” is based on a reading of 1 Thessalonians 4:16-17.
The idea of the “Rapture” is based on a reading of 1 Thessalonians 4:16-17, a letter from the Apostle Paul, which speaks of Christ’s followers’ being caught up when he returns in the clouds at the end of time. Although many, including me, question this interpretation, the idea of the rapture at the time of Jesus’ second coming is popular among many Christians who have been influenced by dispensationalism, especially as it has been popularized by numerous books and movies, including Hal Lindsey’s bestseller from the 1970s, “The Late Great Planet Earth,” and Tim LaHaye’s more recent “Left Behind” book series.
The most recent “rapture craze” is rooted in a prediction from a South African man named Joshua Mhlakela, whose dream in 2018 predicted that Jesus would return on Sept. 23 or 24, 2025. That prediction first gained traction on TikTok and then went viral. If history is any guide, Mhlakela’s prediction will not be the last.
Perhaps the most famous such prediction in American history came from a Baptist preacher named William Miller, whose readings of Scripture, especially the Book of Daniel and the Book of Revelation, led him to conclude that Jesus would return sometime between March 21, 1843, and March 21, 1844. When this date passed, he recalculated the date several times and finally landed on Oct. 22, 1844. While modern social media did not exist at the time, he gained a very large following among Christians who found his interpretation compelling. Thus, many joined him on Oct. 22 of the year in question, hoping that Jesus would return as he predicted, only to experience “The Great Disappointment.”
Some of those followers sought to resolve the problem by adjusting the meaning of Miller’s prediction. Among these followers was Mary Baker Eddy, the founder of the Seventh-day Adventist movement. Another follower, Charles Taze Russell, the founder of the Jehovah’s Witnesses, predicted Jesus’ return in 1914. When that event failed to materialize, adjustments were made to accommodate it. Over time, many others have attempted to predict Jesus’ Second Coming, Harold Camping’s 12 failed predictions being the most famous. This is true despite Jesus’ own warning that no one knows the timing of this event (Matthew 24:36).
Interest in the Second Coming of Christ, the rapture and other predictions of the end of the world often emerges during times of stress and anxiety.
In the 1840s, there was concern about the emerging conflict over slavery. In the early 20th century, there were two world wars and the emergence of communism. In this moment, there is great uncertainty about the economy, political instability, the rise of authoritarianism around the globe, including the United States, along with wars and rumors of wars, all of which create anxiety.
There is a special interest in Russia’s war in Ukraine, along with the war in Gaza. Both of these wars interest Christians influenced by dispensationalist theology, especially as it is popularized by authors such as Lindsey and LaHaye, or those who listen to preachers who share their beliefs. They look at world events through this lens and begin to see patterns that suggest the end is near.
The idea of the rapture at the time of Jesus’ second coming is popular among many Christians who have been influenced by dispensationalism.
This is especially true when Israel is involved, because many Christians influenced by dispensationalism believe that the re-establishment of Israel and the return of Jews to Palestine, especially since the 1920s, is a sign that the end is near. The centering of the re-establishment of Israel has important political implications, including unquestioned support for Israeli actions by many evangelicals.
Taken together with other events, such as the murder of Charlie Kirk, all these factors contribute to a sense of anxiety among the larger population, making them susceptible to suggestions that Jesus might soon return and remove true believers from the Earth before the times of tribulation arrive.
So, how might people respond to the apocalyptic predictions that often accompany times of insecurity and anxiety?
My experience as a pastor is that many people who have been influenced by popularized forms of dispensationalism assume this perspective is the only true interpretation of what the Bible says about the future. This is a false assumption, as there is more than one way to read the biblical passages at the heart of these conversations. Becoming familiarized with other interpretations often helps alleviate some of the anxiety people feel in the moment, as well as helps them let go of the need to predict the future, including the timing of Christ’s return. This is why Ronald J. Allen and I wrote our book “Second Thoughts about the Second Coming: Understanding the End Times, Our Future, and Christian Hope.”
Robert D. Cornwall is an ordained minister in the Christian Church (Disciples of Christ). Now retired from his ministry at Central Woodward Christian Church (Disciples of Christ) of Troy, Michigan, he serves as minister-at-large in Troy. He holds a Ph.D. in historical theology from Fuller Theological Seminary and is the author of numerous books, including “Eating With Jesus: Reflections on Divine Encounters at the Open Eucharistic Table” and “Second Thoughts About Hell: Understanding What We Believe,” co-authored with Ronald J. Allen.
Sept. 25, 2025, 5:00 AM CDT
By Robert D. Cornwall, ordained minister in the Christian Church (Disciples of Christ)
Once again, the “rapture” is on the minds of many. For some, it’s serious business, while for others, it’s an opportunity to share a silly meme on social media. People have been predicting the Second Coming of Jesus, along with the end of the world, for centuries.
While these predictions have roots in certain readings of the New Testament, belief in the “rapture” of believers at the time of Jesus’ return to Earth is rooted in a particular form of biblical interpretation that emerged in the 19th century. Known as dispensational pre-millennialism, it is especially popular among American evangelicals.
The idea of the “Rapture” is based on a reading of 1 Thessalonians 4:16-17.
The idea of the “Rapture” is based on a reading of 1 Thessalonians 4:16-17, a letter from the Apostle Paul, which speaks of Christ’s followers’ being caught up when he returns in the clouds at the end of time. Although many, including me, question this interpretation, the idea of the rapture at the time of Jesus’ second coming is popular among many Christians who have been influenced by dispensationalism, especially as it has been popularized by numerous books and movies, including Hal Lindsey’s bestseller from the 1970s, “The Late Great Planet Earth,” and Tim LaHaye’s more recent “Left Behind” book series.
The most recent “rapture craze” is rooted in a prediction from a South African man named Joshua Mhlakela, whose dream in 2018 predicted that Jesus would return on Sept. 23 or 24, 2025. That prediction first gained traction on TikTok and then went viral. If history is any guide, Mhlakela’s prediction will not be the last.
Perhaps the most famous such prediction in American history came from a Baptist preacher named William Miller, whose readings of Scripture, especially the Book of Daniel and the Book of Revelation, led him to conclude that Jesus would return sometime between March 21, 1843, and March 21, 1844. When this date passed, he recalculated the date several times and finally landed on Oct. 22, 1844. While modern social media did not exist at the time, he gained a very large following among Christians who found his interpretation compelling. Thus, many joined him on Oct. 22 of the year in question, hoping that Jesus would return as he predicted, only to experience “The Great Disappointment.”
Some of those followers sought to resolve the problem by adjusting the meaning of Miller’s prediction. Among these followers was Mary Baker Eddy, the founder of the Seventh-day Adventist movement. Another follower, Charles Taze Russell, the founder of the Jehovah’s Witnesses, predicted Jesus’ return in 1914. When that event failed to materialize, adjustments were made to accommodate it. Over time, many others have attempted to predict Jesus’ Second Coming, Harold Camping’s 12 failed predictions being the most famous. This is true despite Jesus’ own warning that no one knows the timing of this event (Matthew 24:36).
Interest in the Second Coming of Christ, the rapture and other predictions of the end of the world often emerges during times of stress and anxiety.
In the 1840s, there was concern about the emerging conflict over slavery. In the early 20th century, there were two world wars and the emergence of communism. In this moment, there is great uncertainty about the economy, political instability, the rise of authoritarianism around the globe, including the United States, along with wars and rumors of wars, all of which create anxiety.
There is a special interest in Russia’s war in Ukraine, along with the war in Gaza. Both of these wars interest Christians influenced by dispensationalist theology, especially as it is popularized by authors such as Lindsey and LaHaye, or those who listen to preachers who share their beliefs. They look at world events through this lens and begin to see patterns that suggest the end is near.
The idea of the rapture at the time of Jesus’ second coming is popular among many Christians who have been influenced by dispensationalism.
This is especially true when Israel is involved, because many Christians influenced by dispensationalism believe that the re-establishment of Israel and the return of Jews to Palestine, especially since the 1920s, is a sign that the end is near. The centering of the re-establishment of Israel has important political implications, including unquestioned support for Israeli actions by many evangelicals.
Taken together with other events, such as the murder of Charlie Kirk, all these factors contribute to a sense of anxiety among the larger population, making them susceptible to suggestions that Jesus might soon return and remove true believers from the Earth before the times of tribulation arrive.
So, how might people respond to the apocalyptic predictions that often accompany times of insecurity and anxiety?
My experience as a pastor is that many people who have been influenced by popularized forms of dispensationalism assume this perspective is the only true interpretation of what the Bible says about the future. This is a false assumption, as there is more than one way to read the biblical passages at the heart of these conversations. Becoming familiarized with other interpretations often helps alleviate some of the anxiety people feel in the moment, as well as helps them let go of the need to predict the future, including the timing of Christ’s return. This is why Ronald J. Allen and I wrote our book “Second Thoughts about the Second Coming: Understanding the End Times, Our Future, and Christian Hope.”
Robert D. Cornwall is an ordained minister in the Christian Church (Disciples of Christ). Now retired from his ministry at Central Woodward Christian Church (Disciples of Christ) of Troy, Michigan, he serves as minister-at-large in Troy. He holds a Ph.D. in historical theology from Fuller Theological Seminary and is the author of numerous books, including “Eating With Jesus: Reflections on Divine Encounters at the Open Eucharistic Table” and “Second Thoughts About Hell: Understanding What We Believe,” co-authored with Ronald J. Allen.
