Tribulation Before the End

Notes for the Ekklesia Meeting
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Tribulation Before the End
by Dan Trygg

"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." Matthew 24:21

The first three rules of sound interpretation are (1.) context; (2.) context; and, (3.) context. That cannot be over-emphasized. In interpreting a passage such as Matthew 24, it is critical to take careful note of the context in which Jesus delivered this monologue. First of all, it was a response to the disciples’ admiration of the temple buildings. Jesus had said that they would be razed to the ground. Matthew 24 is an expansion, or further description of the events Jesus was alluding to by this statement. Secondly, it is also important to recognize that there are three different questions being asked by the disciples. Apparently, they were thinking that they would all happen at once, or within a short span of time, but that may not be the case. We have to ask if Jesus dealt with these questions separately or together, or even at all. Thirdly, we have to take into account the nature of the monologue. Jesus was not intending to give a blow by blow chronological description of events that would occur. He was speaking prophetically, using an established and well-known style of presentation, similar to apocalyptic literature. The apocalyptic style was dramatically employed by Daniel in his dreams and visions of the end of kingdoms and of the distant future. Typically, apocalyptic literature employs the use of a vision or dream as a key element of the presentation. Jesus does not do that here. The book of Revelations would be a more classic example of literature presented in that style. It also employs vivid description and cryptic symbolism, which Jesus uses only sparingly in Matthew 24. Other characteristics of apocalyptic literature are present in Jesus’ teaching, however. He does speak of events in the distant future, using bold and broad statements. He also speaks eschatologically, that is, He is teaching about the events of the end of the age. Specifically, He is teaching about the end-time coming of the Son of Man, the Messiah, who will come to judge the wicked and save His people. The main difference between Jesus’ teaching, here, and earlier apocalyptic writings is that Jesus is Himself this Messiah, returning to gather His own people.

When talking about prophetic events, the time factor is often difficult to sort out. It is like viewing a picture taken with a wide angle lens on a camera. The dimension of depth, while noticeable, can be significantly distorted. Things that are actually very far away may seem to be up close. A phenomenon similar to this seems to be present in prophetic passages about future events. Things which may appear close together in a prophetic declaration may actually be separated considerably by time. It is also not uncommon for prophetic statements to have an immediate, as well as a future, fulfillment. For example, the prophecy in Isa. 7:14, about the young woman (virgin) who would bear a son, whom she will call "Immanuel", was fulfilled in the immediate context by Isaiah’s own wife (7:10-16; 9:3-10), but 700 years later by Mary and Jesus (Lk. 1:26-35; Matt. 1:18-23). In a similar way, some of what Jesus says here in Matt. 24 had an immediate fulfillment, and apparently will yet have another fulfillment in the future.

Having laid out all of those considerations, let’s work through the passage. It is clear that verses 15-28 are describing some horrific "tribulation" or "affliction, distress, or trouble" that will come upon at least the people in Judea. Verse 15 makes a cryptic reference to the "abomination of desolation which was spoken of by the prophet Daniel". The term first occurs in Dan. 9:27, then again in 11:31, and a third time in 12:11. The context of chapter 9 describes the coming of Messiah the Prince in 69 "weeks" after a decree to rebuild the city of Jerusalem. (Most scholars see this as groupings of 7 years, meaning a total of 483 years. The decree spoken of coincided with the coming of Ezra to Jerusalem in Ezra 7:6-8, a decree from Artaxerxes I given in the 7th year of his reign, which would have been 457 B.C. Thus the 69 weeks of Daniel’s prophesy would have predicted that the appearance of Messiah the Prince would happen in 26-27A.D., the exact time Jesus began His public ministry!) Then the people of the prince who is to come will destroy the city and the sanctuary. Its end will come with a flood. Even to the end there will be wars and desolations. Daniel 11 was a prophetic vision regarding the defeat of the Persian kings by Alexander the Great. It speaks of how his empire would be divided among his four generals, and there would be conflict between the Ptolemaic dynasty in Egypt with the Seleucid kings in Syria. Because Palestine lay between these two powers, inevitably the Jews were affected by this conflict. Eventually a Seleucid king arose (Antiochus Epiphanes) who stopped the sacrifice and set up an "abomination of desolation", an idolatrous altar to Zeus which desecrated the temple in Jerusalem. He persecuted and murdered many of God’s people. Daniel prophesied the Maccabean revolt, where the Jews took action, defeating the Greeks and cleansing the temple (historical background for the feast of Hanukah). Finally, in Daniel 12, the archangel Michael and two other angels spoke with Daniel about the events of the end. They mention a time of great distress, followed by a resurrection of the dead. They told him that the power of the holy people would be shattered before the events of the end take place (vs. 7). The new information here is that "from the time that the daily sacrifice is abolished and the abomination of desolation is set up, there will be 1,290 days", or 3½ years. There is much more than I can write here, especially when the vision of Dan. 7 is also considered. Some recurring themes are (1.) a powerful opponent to the people of God will arise who will conquer and persecute them; (2.) he will stop the regular worship, and will set up something despicable in the sanctuary of God; (3.) he will be defeated and then the "son of Man" and the "saints" will receive the kingdom (Dan. 7:13-28).

This is the backdrop from Daniel that Jesus uses to speak to the disciples about coming events. Again, are we talking about a short-term fulfillment, a distant fulfillment, or both? We know that there was a short-term fulfillment in the destruction of Jerusalem by the Romans in 70 A.D. The devastation was incredible. They offered sacrifices to their ensigns (foremost of which was the eagle), and proclaimed Titus as the emperor and victor. The temple was desecrated, plundered and burned. Eventually the beautiful marble stones were cut up and hauled away by people for building material, so that Jesus’ words were literally fulfilled. All that remains of those great buildings is the so-called "wailing wall", a retaining wall built to contain some of the fill used to enlarge the temple mount. In Luke’s parallel account (21:20,21), Jesus says, "When you see Jerusalem surrounded by armies, then recognize that her desolation is at hand. Then let those who are in Judea flee to the mountains, …" When the Romans began gathering around the city, the Christians heeded the words of their Master, and fled to the mountains east of the Jordan, near Pella, and escaped the destruction of the city.

Are we to suppose that this was the complete fulfillment of Jesus’ words, or will there yet be another? According to Dan. 7:23f., there will yet arise a king who will become a world ruler. This is confirmed by Rev. 13:3-7. Note also that he, too, will make war with the saints and overpower them. This sounds very similar to the prophecies of Daniel. The NT book of Revelation is comprised of visions given to the apostle John while in exile on the island of Patmos, about 95 A.D., long after the destruction of Jerusalem. Certainly this indicates we should expect a yet future fulfillment of these elements of the prophecies given by Daniel, Jesus and, now, John.
Returning to Jesus’ prophecy, note that He specifically declared that the tribulation of those days would be the worst that had ever been seen throughout history, or would ever exist (vs. 24). In fact, Jesus says that unless the period of tribulation had been cut short, no human beings would have survived. We haven’t seen anything that severe, yet, have we? If you read of the plagues in the book of Revelation, however, you can easily see that John tells of natural catastrophes that will be on such a wide and severe scale that they would, indeed, be able to destroy all life upon the earth (Rev. 8:7-12; 16:1-21). Therefore, we have not entered the final time of the end of the age. Note, too, that Jesus said that God will not allow these plagues to continue because "the elect", His chosen ones, are still upon the earth (vs. 22). Thus it is clear from this statement, as well as all the passages from Daniel, Revelations (13:1-18; 14:9-12) and from Paul’s second letter to the Thessalonians (2:1-13), that the saints, the believers, the "chosen ones" (Matt. 24:22,31) will be here through the time of the antichrist, the evil world ruler that will attack and murder the saints.

In vss. 23-26 of Matthew 24, Jesus warns of those who claim to know where Jesus is, as though He were going to come in a manner that is secret. He again warns that false Christs and false prophets will arise, and will even perform great signs and wonders to mislead, if possible, even the elect (cf. II Thess. 2:9). (Some think that the "if possible" means that the elect could not be deceived. If that were true, then there would be no point in warning us of their coming. The fact that Jesus warns us indicates to me that this is a very real and dangerous test.) To eliminate any question of confusion over so-called "hidden" "invisible" or "secret comings", Jesus plainly tells us that when He returns, His coming will be as visible as lightening shining in the sky (vs. 27). The apostle John tells us in Revelations 1:7 that "He is coming with the clouds, and every eye will see Him, …and all the tribes of the earth will mourn over Him." The latter part of this verse agrees with what Jesus says in Matt. 24:30. When Jesus returns, it will be very visible, and public. It won’t be a hidden, secret thing at all. People will see the sign of His coming a great ways off. There will be dramatic signs in the heavens that will immediately proceed and accompany the Lord’s return on the clouds (Lk. 21:25-27; cf. Rev. 6:12-17). When He comes, He will come in power, and the sound of a great trumpet, and He will send out His angels to gather His people from all over the world (Matt. 24:29-31). From Paul’s writings, we find out that the dead in Christ will rise from their graves, and those who are alive will be caught up to meet the Lord in the sky (I Thess. 4:13-17; I Cor. 15:50-53). When we see Him, we will be like Him (I Jn. 3:2). Our mortal bodies will be transformed, the weak and mortal being clothed with immortality (I Cor 15:35-54; II Cor. 5:4). From that time on, we shall always be with the Lord (I Thess. 4:17).

There will be trials and testings to endure throughout the age, but especially for that final generation. There will be some protection, in some cases, but many believers will also perish, giving their lives in testimony of their faith. As He had told the disciples earlier, "the one who endures until the end will be saved" (vs. 13).