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The concept of a pre-tribulation, pre-millennial removal of believers from Earth before a period of tribulation and the second coming of Christ is a relatively recent theological development. It is important to understand that the specific idea of a sudden, secret “rapture” as commonly understood today is not explicitly described in the Bible using that particular terminology or sequence of events. Scriptural passages used to support this concept, such as 1 Thessalonians 4:16-17 and Matthew 24:40-41, are subject to varied interpretations.

The significance of understanding the origins of this doctrine lies in accurately interpreting scripture and tracing the development of theological thought. The doctrine gained prominence in the 19th century, largely through the influence of John Nelson Darby and the Plymouth Brethren. Darby systematized dispensationalism, a system of theology that divides history into distinct periods, or dispensations, and emphasizes a literal interpretation of biblical prophecy. His teachings regarding a future, seven-year tribulation period, and a pre-tribulational removal of the church, were instrumental in popularizing the concept.

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The timing of the inclusion of specific texts, now often referred to as Deuterocanonical books by some traditions or Apocrypha by others, within collections recognized as authoritative scripture varies significantly across different religious groups. The books in question, which include Tobit, Judith, Wisdom, Sirach, Baruch, 1 and 2 Maccabees, and additions to Daniel and Esther, held different statuses in various Jewish and early Christian communities.

The acceptance and usage of these texts were widespread among early Christians, evidenced by their presence in the Septuagint (the Greek translation of the Hebrew Bible) which was widely used by Greek-speaking Christians. However, a formal, universally accepted canon of scripture, including or excluding these writings, did not exist in the earliest centuries of Christianity. Different regional churches and influential theologians held varying views on their canonicity. The Latin Vulgate, translated by Jerome in the late 4th century, included these books, though Jerome himself expressed reservations about their authority.

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