The Great Tribulation
Context and Misconceptions
The concept of the Great Tribulation is a significant topic in Christian eschatology, but it's often misunderstood, especially in the context of Premillennialism. Many adherents of Premillennialism believe that the Great Tribulation is a future event, which contradicts both scripture and the specific time frames given by John in Revelation. This post aims to clarify the biblical context of the Great Tribulation and correct these misconceptions.
Context of Matthew 24: The Fall of Jerusalem
In Matthew 24:1-34, Jesus addresses the disciples' question about the fall of the Jerusalem temple. The disciples asked, “When shall these things be?” (Matthew 24:3) in response to Jesus' statement that “not one stone shall be left here upon another that shall not be thrown down” (Matthew 24:2, NKJV). The entire discussion revolves around the imminent destruction of the temple, not an event in our distant future.
Jesus described signs that would alert His followers to the impending destruction of Jerusalem. He mentioned wars, famines, pestilences, and false prophets (Matthew 24:6-11). He warned of “great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be” (Matthew 24:21, NKJV). Crucially, He asserted that “all these things” would occur within that generation (Matthew 24:34, NKJV). Thus, Jesus was speaking about events leading up to the fall of Jerusalem in AD 70, not future global catastrophes.
Misapplication of the Great Tribulation
Historically, people have misinterpreted the Great Tribulation, especially during times of global crisis like World War I and World War II. These interpretations arise from a misunderstanding of the original context. Jesus’ prophecy was fulfilled with the Roman siege of Jerusalem (AD 67-70), a period marked by unprecedented suffering for the Jewish people. This tribulation led to the destruction of the temple, ending the Jewish sacrificial system. (See Josephus’ writings for historical account)
The carnage of the siege, which lasted five months, was horrible beyond belief. Thousands died of starvation. When the Romans finally broke into the city, the sight of so many corpses shocked even hardened soldiers. The slaughter of the city’s citizens was so terrible that fires were extinguished by the profusion of blood (Josephus, Wars 6.8.5).
Josephus records that 1,100,000 Jews were killed in Jerusalem, and that some 97,000 others were taken as slaves into captivity.It has been estimated that some 1,337,490 Jews in Jerusalem (and in the regions adjacent to Judaea) died — by famine, by the sword, by burning, and by crucifixion (Wars 6.9.3-4).
Some scholars believe that even these figures are too conservative. In fact, Josephus himself expressed the view that the suffering of this holocaust exceeded anything known to man previously (Wars, Preface, 4; 9.4).
It is worthy of notation that it is at least possible that Jesus’ comments of v. 21 might have been restricted to the Jews’ suffering, and not mankind as a whole, though the facts of history do not force one to that conclusion. (Wayne Jackson)
John’s Revelation also aligns with this timeline as Rome didn’t stop with the Jews. They persecuted Christians in ways one can’t even imagine.
In Revelation 1:9, John says, “I, John, both your brother and companion in the tribulation and kingdom and patience of Jesus Christ” (NKJV).
John was already experiencing tribulation, indicating that the events described in Revelation were imminent for his audience, not for a distant future generation.
Hyperbole and Biblical Prophecy
Some argue that worse events in history, such as the Holocaust, contradict Jesus' statement about the unprecedented nature of the tribulation. However, Jesus' use of hyperbole, a common rhetorical device in Scripture, emphasizes the severity and significance of the event rather than providing a literal comparison to all future events. Similar hyperbolic language is used in Ezekiel 5:9 regarding the Babylonian destruction of Jerusalem, indicating that such expressions underscore the unique significance of these events within their historical and theological contexts.
No Signs for the End of the World
Jesus made it clear that while signs were given for the fall of Jerusalem, there are no such signs for the end of the world.
He stated, “But of that day and hour no one knows, not even the angels of heaven, but My Father only” (Matthew 24:36, NKJV).
The end of the world will come unexpectedly, “like a thief in the night” (1 Thessalonians 5:2-4; 2 Peter 3:10, NKJV). There won’t be a seven year count down or warning period.
Therefore, believers are called to be perpetually ready, living faithfully in anticipation of His return.
Be Cautious of False Teachings
The Great Tribulation, as described in Matthew 24, refers to the period leading up to the destruction of Jerusalem in AD 70. Misapplying these prophecies to modern or future events distorts their intended message and context. The true Israel of God is not tied to a physical temple but to the spiritual community of believers in Christ, as emphasized in passages like Ephesians 2:19-22 and Galatians 6:15-16.
We must be cautious of false teachings that misuse scripture to predict future catastrophes. The call to readiness is universal and timeless, urging us to live in constant preparedness for Christ’s return, whenever it may occur. By understanding the true context of the Great Tribulation, we can better appreciate the continuity and fulfillment of God's plan through history.