In my previous blog post I stated that “the great tribulation” John alluded to in Rev. 7:14 is a tribulation (we could say a pressing in on people of trials and persecution) that spans the entire church age, from the first coming of Christ to his second coming, rather than alluding to a brief period of time (three and a half years or seven years) at the end of this age. Because the view of the tribulation I am setting forth is different than what many of us have heard and previously been taught, I want to defend this understanding in this post.
So, my task in this post is simple. I will set forth the following
eleven reasons why I believe the tribulation spans the entire church age and is
not merely a brief time at the end of this age. My goal is to help you see that
my understanding emerges from the text of Revelation and from the text of the
rest of Scripture and is not forced upon it, and then also to see why our grasp
of this view of the tribulation is significant.
1.
Because we have already seen that the book of Revelation signifies with a great
amount of symbolism its message (1:1), we should not be surprised that the
tribulation would have a symbolic nature to it—especially when it comes to
those times when the numbers that so often stand behind the Tribulation (e.g.
three and a half years) are used.
2.
Because we have already seen that the book of Revelation has a tendency to use
numbers symbolically (e.g. 1:4; 4:5; 5:6; 7:4-8), we should not be surprised
that the numbers used in reference to the tribulation (e.g. forty-two months
[11:2], 1,260 days [11:3], or time, times, and half a time [3.5 years, in
12:14]) are used symbolically.
3.
Because we have already seen strong evidence in Revelation (from the statements
in 1:3, 19 that suggest that Revelation is displaying the unfolding of the
events of this current age foretold in Daniel and from the recapitulating
nature of the book) that its material covers the entire church age and does not
focus primarily upon a brief time at the end of this age and then beyond, it
makes sense that the tribulation spoken of in Revelation covers this entire
age.
4.
One of the reasons that some read Revelation in a manner that tribulation deals
only with trials, persecution, discipline, and judgment (the latter on unbelievers)
at a brief time toward the end of this age is that they believe the church has
been removed from the earth after the material of chapter 3 and so all the
subsequent chapters must deal with events in the future, after a future secret
rapture of the church. However, as we just demonstrated in our treatment of
Revelation 7, this chapter makes the point that the true people of God (the
Church!) now consists of Jew and Gentile who believe in Christ. We see this
same truth over and over again throughout Revelation 6-20 and so conclude the
church is still present on earth. In fact, in this present context of
Revelation, what John sees in Revelation 7 precedes the final judgment (and
thus the second coming of Christ), which is covered in 8:1-5. It is fallacious
to read all the material of Revelation 4-20 as being sometime in the future and
focusing only upon a brief time at the end of this age and beyond.
5.
All of the references to tribulation in Revelation, if read in context, are
spanning the entire age of the church. We have already demonstrated this for
the reference in Rev. 7:14. Let’s look at the rest:
a.
The word “tribulation” is used five times in Revelation (7:14 being the fifth
and final use). In its first four uses, the word clearly refers to trials,
discipline, persecution, judgment (the latter on unbelievers) during this
entire age. In the introduction to the chapter one vision of Jesus that John
received, the apostle said of his original readers that he is a partner with
them in tribulation (1:9). In other words, he assumes that these seven churches
(representing the church throughout the ages!) experience tribulation currently
in this broken and sin-cursed world.[1]
Similarly, in the messages to the seven churches in chapters 2-3, John affirms
that churches currently experience tribulation, which includes trials and
persecution (2:9, 10), as well as discipline and judgment (2:22). “But,” some
might argue, “in Revelation 7:14 we read of ‘the great tribulation.’ Doesn’t
the presence of ‘the’ and ‘great’ mark this tribulation off as being something
different and worse than what the church experiences throughout most of this
age?” No it does not.
To begin, in Rev.
2:22 the discipline and/or judgment threatened against a false prophetess and
her followers in Thyatira is spoken of as “great tribulation.” But, again, some
might respond, “But this could refer to a ‘great tribulation,’ and still not be
‘the great’ or ‘the greatest tribulation.’”
This is true, but
when we go to Jesus’ words in the Olivet Discourse, where he talks about what
this age will be like from his first coming to his second coming, he makes it
clear that believers should expect to experience tribulation now (Mt. 24:9),
which in context, speaks of various kinds of trials and suffering (natural
disasters, wars, famine) and also persecution. He does go on to suggest that
during this period there will be “great tribulation, such as has not been from
the beginning of the world until now, no, and never will be” (Mt. 24:21; Mk.
13:19 [Mark does not include the word “great”]).
So, certainly,
there is a great tribulation, an intensified tribulation. But when does it
happen according to Jesus? The careful reader of the Olivet Discourse (Mt. 24;
Mk. 13; Lk. 21) will grasp that the events Jesus speaks of occur from right
away in reference to the days of himself and his disciples and span to the
point just before his second coming (“immediately after the tribulation of
those days”: Mt. 24:29; Mk. 13:24). There is nothing in the Olivet Discourse that
locates tribulation or even a great tribulation only at the very end of this
age (even though room is left for tribulation to escalate during this age, as
Revelation teaches). In fact, Jesus locates “the abomination of desolation”
(Mt. 24:15) that Daniel spoke of (Dan. 9:27) and which, as will be seen, forms
part of the background to tribulation language during the time of the disciples
to whom he is talking. This strongly suggests the tribulation begins after the
death and resurrection of Jesus and spans until his second coming. There is
nothing, then, about the language of “the great tribulation” that would lead us
to believe it must refer only to a short period of time at the end of this age
and just before or after the second coming of Jesus Christ.[2]
b.
In Revelation 11:2 we find the period of “forty-two months” of suffering and
persecution for the church at the hands of the unbelieving nations, which is
another way of talking about a figurative three and a half years of
tribulation, which finds its background in Daniel 7:25; 9:27; 12:7, 11, 12.
Most likely Daniel has some reference in these passages to persecution of Jews
at the hands of Antiochus IV Epiphanes (Greek king of the Seleucid Empire) in
the early half of the second century, B.C. This persecution that lasted about
3.5 years was some of the worst the Jewish people ever faced and so 3.5 years
became synonymous with great persecution that God also would bring to an end,
as he did with that period. The persecution and destruction by Antiochus IV
also prefigured what would happen in the destruction of Jerusalem in A.D. 70
(cf. Mt. 24:15), which itself was a harbinger of more tribulation to come
throughout the church age. What we need to see about Revelation 11:2 is that it
is found in an interlude between the sixth and seventh trumpets (which is
parallel to the interlude between the sixth and seventh seals). This, coupled
with the vast amount of material in Rev. 11 that suggests what we are seeing in
that chapter is a figurative depiction of the church during this age on
mission, strongly suggests that the forty-two months is to be taken
figuratively as a period of significant suffering and persecution through which
God will protect his people in the ultimate sense and which he will eventually end.
It is the same span of time as we see in the Chapter 7 interlude (v. 14).
c.
We also see a reference to “forty-two months” of suffering and persecution in
Rev. 13:5, at the hands of the beastly world-system, which wields the authority
of and represents Satan himself. Again, when we get to that chapter we will
discover strong evidence it is speaking of this entire age. But additionally,
the reference to “forty-two months,” as we saw in 11:2 is most likely intended
to make the reader equate the two references as the same period.
d.
In Rev. 11:3 we find a reference to 1,260 days, which is three and a half years
as calculated with a 360 day year (which many in that day and time used). In
this verse the point is that the two witnesses (representing the church in this
age) will prophesy (most likely the sense is tell forth God’s Word, the gospel)
for that period. The background of Daniel, Antiochus IV, and the close
proximity to the “forty-two months” of 11:2 strongly suggest that the period
spans the entire church age.
e.
In Revelation 12:6 we find another reference to 1,260 days, a period of time
the people of God, those who keep the commandments of God and hold to the
testimony of Jesus (12:17) are in the wilderness of this world and face
persecution at the hands of the dragon, i.e. Satan, and his evil spirits (cf.
12:3, 8-10, 12, 15, 17). This chapter clearly spans the entire church age and
it is another demonstration that the 1,260 days is meant to be taken
figuratively to speak of a significant period of great tribulation for God’s
people.
f.
In Revelation 12:14 we find another way to speak of the three and a half years:
“a time, times, and half a time,” which is evidently to be taken as the same as
the 1,260 days in 12:6. The background for “a time, times, and a half times,”
is Daniel 7:25; 12:7. Based on that background the figure is that of three and
a half years that symbolizes great suffering for God’s people.
g.
So, in summary, all the uses of tribulational language in Revelation seem to
support my assertion that what it symbolizes is the entire span of the church
age, along with the trials, suffering, discipline, persecution, and judgment
(for unbelievers) that takes place.
6.
The use of “tribulation” elsewhere (especially in Mt. 24; Mk. 13) supports it
spanning the entire church age. Since we dealt with this thoroughly in the
previous point, we need not say more here.
7.
As we have already explained, the use of language that speaks of three and a
half years (in all its forms), makes us lean in the direction that what is
being symbolized by it is a time of suffering and persecution for the people of
God, a time that is not intended as a literal three and a half year period of
time.
8.
The astute reader will insert somewhere in this discussion, “Ok, if most of the
tribulational numerical language speaks of three and a half years, how do we
come up with the idea of seven years for the full tribulational time? The answer to that comes from Daniel 9:24-27.
We want briefly to look at this passage since it not only provides the foundation
for the idea of a seven year tribulation that consists of 2 three and a half
year periods, but a proper understanding of it also supports the assertion that
the tribulation is to be taken figuratively to refer to the entire span of the
church age.[3] In Daniel 9:24-27, as part
of the angel Gabriel’s answer to the question of Daniel regarding Jeremiah’s
prophecy of seventy years of captivity for Judah (and so when will the people
of God be restored? See Dan. 9:2), we read the following:
Seventy weeks are decreed about your people and your holy
city, to finish the transgression, to put an end to sin, and to atone for
iniquity, to bring in everlasting righteousness, to seal both vision and
prophet, and to anoint a most holy place. 25 Know therefore and understand that
from the going out of the word to restore and build Jerusalem to the coming of
an anointed one, a prince, there shall be seven weeks. Then for sixty-two weeks
it shall be built again with squares and moat, but in a troubled time. 26 And
after the sixty-two weeks, an anointed one shall be cut off and shall have
nothing. And the people of the prince who is to come shall destroy the city and
the sanctuary. Its end shall come with a flood, and to the end there shall be
war. Desolations are decreed. 27 And he shall make a strong covenant with many
for one week, and for half of the week he shall put an end to sacrifice and
offering. And on the wing of abominations shall come one who makes desolate,
until the decreed end is poured out on the desolator.”
Though there are
many interpretations of this passage that seek to calculate the number of years
and a specific timing of what Gabriel communicates (suggesting a more literal
understanding), I believe the best way to understand this passage is
figuratively. After all, it is found in the second half of Daniel and in the
midst of apocalyptic literature that is steeped in symbolism. Since Daniel has
asked about the fulfillment of Jeremiah’s prophecy (see Jeremiah 25:12) of a
seventy year captivity and judgment for sin and when would Judah be restored,
Gabriel offers an answer that builds off of that seventy years and also
communicates something that goes well beyond merely a return to their land, but
also is meant to show God’s larger purposes: “to finish the transgression, to
put an end to sin, and atone for iniquity, to bring in everlasting
righteousness” (Dan. 9:24).
In other words, in
this answer that includes the “seventy weeks,” each week envisioned as seven
years (so 490 years), is meant somehow to focus upon Jesus Christ and the
ultimate salvation, forgiveness, righteousness, and transformation he
brings—which accomplishes what Israel never could on their own. The seventy
weeks are divided up as follows: seven weeks until the decree to rebuild the
temple and Jerusalem (v. 25), which deals with Daniel’s original question;
sixty-two weeks that span that rebuilt city and temple—leading to a time that
the city and temple are destroyed again (vv. 25-26); and then finally one week
during which time an anointed one (Christ) will make a strong covenant with
many, i.e. the Church, which is divided into two segements (v. 27). It is the
dividing of this last week (that is seven years) into two segments that forms
the foundation for seeing the tribulation as envisioning a seven year period,
made up of 2 three and a half year time spans.
It appears as a
strong possibility that the reason “70 weeks” (or 490 years) was chosen as the
whole period is that 490 years=10 jubilee periods. In Leviticus 25:8-55 we
learn that Israel at the end of every sabbath of years (7x7 years or 49 years)
was to recognize a year of jubiliee in which all debts were cancelled and
slaves freed. What the angel Gabriel appears to be communicating to Daniel is
that not only will God restore Judah to their land after seventy years of
captivity, but he will someday bring about through a special anointed one (the
Christ) the ultimate and eternal jubilee—the ultimate freedom, cancellation of
debts, restortion, and transformation.
I take all this to
mean that the years are not to be calculated in a manner in which we are asking
exactly when does this set of years start and when exactly does it end? Rather,
we are to look at the overall picture focusing upon the idea of the ultimate
jubilee in Christ.
If this is a
correct assessment, then the New Testament Church is currently in the last week
of the seventy weeks—and so exists in this long tribulation period. Most likely
from this text, the intent is that the first three and a half years lasted
until the destruction of Jerusalem and the second three and a half years lasts
for the remainder of the church age. Not only has Christ brought freedom and
the cancellation of our debts, but someday all of this will be fully
consummated in the new heaven and new earth, in our eternal reward (our eternal
jubilee)!
9.
The ninth reason for seeing the tribulation as spanning the entire church age
has to do with a follow-up on #8. If we understand the entire message of the
book of Daniel, it supports the understanding of Daniel 9:24-27 I just set
forth and so provides another reason for seeing the tribulation as I have
explained it.
In the book of
Daniel the faithful Israelites serve as a type of the ultimate faithful
man/person of God who trusts him, follows him, and remains faithful even in the
face of great evil and suffering. As such, they form types of Christ (even to
the point of Daniel being sealed for a time in the lion’s pit, i.e. in the
realm of death, and being raised and vindicated out of that [ch. 6]),
foreshadowing the death and resurrection of Christ. As such, the book of Daniel
depicts the faithful as suffering for a time and then being raised and
vindicated (see 12:2-3). Such a paradigm looks forward to Christ, the coming
Son of Man (cf. 7:13-14), with whom will come “an end to sin,” and who will
“atone for iniquity” (9:24). The sense seems to be, however, that all who truly
come to God in faith and who seek to follow the Son of Man’s example of living
redemptively will suffer, yet will be vindicated in the future through
resurrection. What this means is that the suffering of the Jews under Antiochus
IV Epiphanes (the little penultimate horn [8:9]) is a type of, i.e. it looks
forward to more ultimate suffering of an ultimate horn or opposition to God
that precedes the end of the end (cf. 7:24-26). The fact that the saints will be
given into the hands of the horn “a time, times, and half a time” (Dan. 7:25
[see also 12:7, 11-12]), most likely is paradigmatic (see also Hos.
6:2)—looking forwad to the ultimate suffering of the Son of Man in behalf of
the people of God (cf. 1 Cor. 15:4), who would be under the power of death for
this time, before vindication. As such, the 3 ½ times x 2 (cf. Mt. 24:21; Rev.
7:14; 11:2, 9 [3.5 days—see Hos. 6:2]; 12:6, 14; 13:5-7) most likely depicts a
long time of suffering and desolation—reminiscent of the typological
tribulation under Antiocus Epiphanes, as well as the fall of Jerusalem under
the Roman, Titus, in AD 70 and following. All of this language, then, suggests
that Jesus Christ is the ultimate fulfillment of the suffering Son of Man, the
Son of God, who will be vindicated and those who are united to him also will
suffer and be vindicated! Such is especially supported by the same language of
Daniel being found in Revelation—to refer to times, time, and half a time, etc.
When the best understanding of Daniel 9:20-27 is set forth, it also is seen
that the Church is currently in the last three and a half year period of
suffering, trials, discipline, and persecution.
10.
Given the ground we have covered, we also can say there is an historical reason
for using three and a half years (or 3.5 x 2) to speak of tribulation. New
Testament scholar, D. A. Carson explains:
In Israel, the period of time with…mythic power was three
and a half years. Two centuries before Christ, there arose one of the most
grisly episodes in Jewish history, an episode foreseen by Daniel. In the book
of Revelation, the crucial period of time is indicated by four synonymous
expressions: forty-two months (based on the ideal month of thirty days), 1,260
days, three and a half years, and time…times…, and a half a time…. For Jewish
Christian readers in the first century, this period of immense suffering
instantly calls to mind the wretched reign of Antiochus IV Epiphanes…. Because
that three-and-a-half-year period was such a burning memory in the Jews’ mind
from that point on (and they understood it in connection with their
interpretation of Daniel), they came to think of three and a half years as a
time of severe testing, opposition, and tribulation before God himself gave his
people rest again.
And so what three
and a half years would conjure up in the minds of readers steeped in the Old
Testament and/or Jewish history, was something akin to our saying of someone
experiencing great loss today, “This was his 9/11 moment!” We all would
understand what this signifies in light of the horrific events of September 11,
2001.
11.
The final reason given for seeing the tribulation in the manner I have
explained in this post has to do with answering another objection by some, who
have concluded the tribulation period is primarily a time in which God works
with ethnic Jews, to bring them to their true Messiah. They point to Jeremiah
30:7 as proof. This verse is found in a section of Jeremiah that is promising
future restoration for Israel and Judah. The verse reads: “Alas! That day is so great there is none like it;
it is a time of distress for Jacob; yet he shall be saved out of it.” The
argument from some is that “a time of distress for Jacob” refers ultimately to
the tribulation and, if taken literally, would suggest strongly that the
tribulation is a time in which God is focusing upon ethnic Israel—and once the
church is removed from the earth. The fact that the verse goes on to read, “yet
he shall be saved out of it,” leaves room for the tribulation to be a time in
which the distress works to bring many in Israel to trust in Jesus Christ.
Even if we agree
that this verse has reference to the future time of tribulation we are
addressing in this blog post, there is no reason at all to see this reference
as dealing only with ethnic Israel. After all, in Jeremiah 31:31-34, where God
promises to make a new covenant with “the house of Israel and the house of
Judah,” this has a larger pattern of meaning than referring merely to ethnic
Israel, as the New Testament clarifies (Luke 22:20; Heb. 8:8-13). It refers to
all who will be part of the true Israel and Judah, be they ethnic Jews or
Gentiles! So, there is no reason to think of the tribulation as having to be
merely a time of focus upon ethnic Jews.
Some of you might think, “Tom, why does this really matter? After all,
as long as we know Jesus is returning, that is the main thing!” There is some
truth to that statement. However, for some people, especially Americans who
have experienced a significant level of wealth and comfort in a reasonably
friendly environment over the past sixty to seventy years, it has been easy to
conclude, “God would surely not let us go through the kind of suffering we read
of connected to tribulational texts in particular and Revelation 6-20 in
general.” This thinking has been the soil in which another conviction has been
planted and grown, namely that if we are engaging in fruitful and effective
ministry, we will have positive results almost always, and people (including
the world) will like us since we are being loving and positive in our approach.
Now, what this thinking does is to skew the church in an imbalanced
direction when it comes to setting out our ministry approach and philosophy. We
believe we need to be so positive that all we can do is speak of God’s love,
his redemption of our brokenness, and we can never (or rarely) speak of
judgment, sin, church discipline, the need for correction, the need to avoid
idolatry, or the need to oppose false teaching. So, on the one hand, we avoid
conflict and being at odds with others. And, on the other hand, if we find that
others are opposing us, we decide we need to change our ministry philosophy and
approach, because we have not been “successful.”
This culture that the American church has formed has not only led to
preaching a different and diluted gospel, it has also led to a weak and anemic
church that is little different than unbelievers around us. And for those who
have sought to remain faithful to Scripture and the undiluted gospel, it has
resulted in a great wrestling match. After all, such persons can often feel
they may be wrong and everyone else who remains inordinately positive and
encouraging is right.
Please do not misunderstand me. I am not saying that everyone who
believes in a tribulation in the future (be it literally seven years long or
not) and/or those who believe the church will be removed before it, falls prey
to this. They don’t. I am simply saying it has contributed to the formation of
a way of thinking that does not appear to square with Scripture.
I believe Christians should be as winsome as we can and think hard
about the best ways to teach biblical truth and the undiluted gospel. Yet, the
reality is that if we are not sometimes experiencing at least push-back to our
teaching and proclamation, we are probably not teaching the right gospel (or at
least not the whole gospel). And, as changes take place in our society and in
our own community (and they will likely continue to change), the reality of
push-back and even persecution for doing the most loving thing in the
world—sharing the undiluted gospel so people can know and follow Jesus—will
increase. Keep in mind that the most loving and the only sinless, perfect
person who ever lived in this world was rejected by most, beaten, ridiculed,
and nailed to a cross! Why do we believe
that as we live by, for, and like him it will all be always positive, encouraging,
and easy for us?
This is much of what the book of Revelation is about: How to remain faithful and joyful followers
of Jesus, those who live on mission, in the face of the hostile cultures around
us.
This is why I have taken the time through three blog posts so we can
understand Revelation 7. We need to be aware of the challenges and dangers we
face. Yet, we must also be aware of the glorious promises God has made to us as
well, so we can face these with courage and boldness.
Living Joyfully, Boldly, And Courageously In Tribulation With You,
Tom
[1]
Consider also what Jesus told his disciples and subsequent readers about what
our experience would be in this age (John 16:33): “I have said these things to
you, that in me you may have peace. In the world you will have tribulation. But
take heart; I have overcome the world.”
[2]
In fact, based upon the Olivet Discourse (esp. the versions in Mt. 24 and Mk.
13) it is very difficult to place a coming of Christ and resurrection of the
Church before the tribulation. It goes against the very clear language we find!
[3] For the following summary
discussion of Daniel 9:24-27 I am dependent upon Meredith Kline, “The Covenant
Of The Seventieth Week,” in The
Law And The Prophets: OT Studies In Honor of Oswald T. Allis, ed. John H. Skilton
(Nutley, NJ: Presbyterian And Reformed, 1974), 452-469, and also Sam Storms, Kingdom Come: The Amillennial
Alternative
(Christian Focus, Ross-Shire, Scotland, 2013), ch. 3.
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