OLIVET DISCOURSE #8

THE GREAT TRIBULATION Part 1

Matthew 24:15-28

Mark 13:14-20

Understand this section of the discourse is vital for the understanding of the truth concerning the end of the age. It must be dealt with squarely and honestly. The tendency is to explain away the details of this section. Simply to discount this text as historical, as Albright and Mann do, saying: “this section is composed of sayings which have direct bearing on the impending fate of Jerusalem” that came to pass in 70 AD[1] Such a limited view cannot be justified. First, because it “involves neglect of the particular exegesis of the passage as there is nothing in history that really corresponds to what is here described.” [2]  Second, the context shows that these events bring in the period known as the Great Tribulation. The Biblical concept of the Great Tribulation can in no way describe or be confined to be destruction of the Temple in 70 AD. Third, the language of the discourse declares that “immediately” afterward Messiah would come in the clouds. Nothing in 70 AD can come close to fulfillment. The only reasonable conclusion is that this portion of the text refers beyond the historical events of 70 AD, and looks to the future for complete fulfillment.

THE TERM

The first half of the tribulation period is identified by Christ as the “beginning of sorrows.” Now, Christ identifies the second half as the “the great tribulation” (Matt. 24:12). The Greek word for tribulation is thlipsis which means a pressing together; pressure in a physical sense, thus to oppress or afflict. It is modified by the term megas, meaning great in intensity or degree. It is so intense that Christ declares that it is “such as was not since the beginning of the world to this time, no, nor ever shall be.” The term could not apply to the events of the first century. History is full of incidents that have been worse than the events that happen in the destruction of the temple. The great tribulation is a specific time period in history that precedes Christ’s return to earth to set up His kingdom. John notes that it is so intense that multitudes will be put to death (cf. Revelation 7:14).

BASED ON THE PROPHET DANIEL

What Christ is revealing is not something new. The chronology of this prophecy is recorded by the prophet Daniel (9:24-27) in the prophecy of the Seventy Weeks. Jesus plainly says there things were “spoken by Daniel the prophet” (Matt. 24:15). McClain comments: “In the prediction of the Seventy Weeks, we have the indispensable chronological key to all New Testament prophecy. Our Lord’s great prophetical discourse recorded in Matthew and Mark fixes the time of Israel’s final and greatest trouble definitely within the days of the Seventieth Week of Daniel’s prophecy (Daniel 9:27; Matthew 24:15-22; Mark 13:14-20).[3] So important is Daniel’s prophecy, that he goes on to say: “…apart from an understanding of the details of the Seventy Weeks of Daniel, all attempts to interpret New Testament prophecy, must fail in large measure.”[4]

Because the Lord calls special attention to Daniel, we must turn our attention to this portion of Scripture. The chronology of the Seventy Weeks has been well established. Daniel’s prophecy begins with the command to rebuild Jerusalem (Daniel 9:23). This came about when Artaxerxes decreed that Nehemiah could go and restore the city walls of Jerusalem. From that time until the coming of Messiah would be sixty-nine weeks. Sir Robert Anderson clearly and precisely calculated the time from Artaxerxes decree to the entry of Christ into Jerusalem as sixty-nine weeks of 7 years each.[5]

However, because Israel did not accept the king or the kingdom, the events of the Seventieth Week have been postponed, but not cancelled or fulfilled. In the period of deferral, God has introduced the dispensation of the Mystery or grace (Ephesians 3:1-10). This is also called by Paul as “the fullness of the Gentiles” (Romans 11:25). Upon completion of this dispensation, the church will be raptured to heaven (1 Thessalonians 4:13-18). Afterward, God will then activate the Seventieth Week of Daniel. The time of tribulation spoken of by Daniel and Christ in this discourse will take place. This future period will be initiated with the signing of a covenant by the nation Israel with “the prince that shall come” (Daniel 9:27). In the midst of that week, the abomination of desolations will occur. It is this event that inaugurates the time of the great tribulation.

Observe, since the week is seven years long, the middle of the week would be three-and-a-half years. Daniel refers to this as “a time and times and the dividing of time (Daniel 7:25, 10:7). Daniel’s three and one half years corresponds with the book of Revelation. There we find a period of three and one half years, or 1260 days, or 42 months referred to in Revelation 11:2-3; 12:6, 14; 13:5. Christ, in this prophecy from the mount, identifies this time as the “great tribulation.”

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[1]  W.E. Albright and C.S. Mann, THE ANCHOR BIBLE: MATTHEW, 295.

[2]  John F. Walvoord, “Christ’s Olivet Discourse on the End of the Age,” BIBLIOTHECA SACRA, October 1971, 316.

[3]  Alva J McClain, DANIEL’S PROPHECY OF THE SEVENTY WEEKS, 8.

[4]  Ibid, 7

[5]  Sir Robert Anderson, THE COMING PRINCE, 127-128.