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Tribulation Timing and the Rapture in Matthew 24

Matthew 24:21, a key verse in the Olivet Discourse, states, "For then shall be great tribulation, such as was not from the beginning of the worlde to this time, nor shalbe" (Geneva1599) [2]. This passage is central to discussions about the timing of tribulation and the rapture, particularly concerning whether it refers to past historical events, future eschatological events, or both.

The broader context of Matthew 24 is Jesus' response to his disciples' questions about the destruction of the temple and the signs of his coming and the end of the age (Matthew 24:3). Jesus describes a series of events, including wars, famines, earthquakes, persecutions, and false prophets, before speaking of this "great tribulation" [14]. The discourse culminates in descriptions of cosmic disturbances and the coming of the Son of Man [10].

The term "tribulation" generally refers to trouble or affliction [1]. In the Old Testament, it can denote penal sufferings for the wicked (e.g., Romans 2:9) [1]. The phrase "great tribulation" in Matthew 24:21 is often understood in two primary ways: referring to the destruction of Jerusalem in A.D. 70, or to a future period of intense suffering preceding Christ's second coming.

One interpretation, supported by some scholars, views Matthew 24:21-29 as primarily referring to the calamities surrounding the destruction of Jerusalem by the Romans [1]. Matthew Henry, a Nonconformist/Puritan commentator, suggests that the destruction of Jerusalem was a "little day of judgment, a type and figure of Christ's second coming" [9]. The "abomination of desolation" mentioned in Matthew 24:15, which precedes the tribulation, is often linked to the Roman army's actions or the profanities of the Zealots during the siege of Jerusalem [4]. John Gill, a Baptist/Reformed commentator, connects the "watch therefore" admonition in Matthew 24:41 to the uncertain time of Jerusalem's desolation [6]. Charles Hodge, a Reformed (Old Princeton) theologian, notes that Old Testament prophecies often blend immediate historical events with future eschatological ones, suggesting that the destruction of Jerusalem could be seen as a type for a greater redemption [7].

Another significant interpretation holds that the "great tribulation" refers to a future, unprecedented period of global distress that will precede the second coming of Christ. This view often distinguishes between the general troubles throughout history and a specific, intense tribulation period. The phrase "such as was not from the beginning of the worlde to this time, nor shalbe" (Matthew 24:21 Geneva1599) [2] emphasizes the unique severity of this tribulation.

Regarding the timing of the rapture in relation to this tribulation, various positions exist:

However, the interpretation of "angels" (Greek angeloi) in Matthew 24:31 is also debated. While many believe it refers to celestial beings gathering God's people, others suggest it could mean human messengers spreading the Gospel among Gentiles, describing the expansion of the Good News [5].

The timing of Christ's second coming itself is consistently described as unknown, with Jesus stating that "ye know not what hour your Lord doth come" (Matthew 24:41 Geneva1599) [6], and "of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only" (Matthew 24:36) [3]. This uncertainty underscores the call for watchfulness.

Historically, the concept of a distinct "rapture" as a separate event from the Second Coming is a more recent development in Christian eschatology, particularly prominent in dispensational theology. Earlier traditions, such as those reflected in the Augsburg Confession, focused on Christ's passion and atonement [13], while figures like Augustine and Aquinas discussed the general resurrection and judgment as occurring contemporaneously with Christ's coming [8, 11, 15]. John of Damascus, representing Eastern Orthodox thought, also emphasizes the final judgment and resurrection without detailing a separate rapture event [12]. The blending of prophecies concerning the destruction of Jerusalem and the end of the age, as noted by Hodge, highlights the complex and multi-layered nature of eschatological texts in the New Testament [7].

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Tribulation — Trouble or affiction of any kind (Deut. 4:30; Matt. 13:21; 2 Cor. 7:4). In Rom. 2:9 "tribulation and anguish" are the penal sufferings that shall overtake the wicked. In Matt. 24:21, 29, the word denotes the calamities that were to attend the destruction of Jerusalem.”
  2. Matthew “Matthew 24:21 (Geneva1599) — For then shall be great tribulation, such as was not from the beginning of the worlde to this time, nor shalbe.”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Second Coming of Christ, The — Time of, unknown -- Mt 24:36; Mr 13:32. Called the Times of refreshing from the presence of the Lord. -- Ac 3:19. Times of restitution of all things. -- Ac 3:21; Ro 8:21. Last time. -- 1Pe 1:5. Appearing of Jesus Christ. -- 1Pe 1:7. Revelation of Jesus Christ. -- 1Pe 1:13. Glorious appearing of the great God and our Saviour. -- Tit 2:13. Coming of the day of God. -- 2Pe 3:12. Day of our Lord Jesus Christ. -- 1Co 1:8. Foretold by Prophets. -- Da 7:13; Jude 1:14. Himself. -- Mt 25:31; Joh 14:3. Apostles. -- Ac 3:20; 1Ti 6:14. Angels. -- A”
  4. Smith's Bible Dictionary “Smith's Bible Dictionary: Abomination Of Desolation — Mentioned by our Saviour, (Matthew 24:15) as a sign of the approaching destruction of Jerusalem, with reference to (Daniel 9:27; 11:31; 12:11) The prophecy referred ultimately to the destruction of Jerusalem by the Romans, and consequently the "abomination" must describe some occurrence connected with that event. It appears most probable that the profanities of the Zealots constituted the abomination, which was the sign of the impending ruin; but most people refer it to the standards or banners of the Roman army. They were abomination becau”
  5. Matthew (Protestant academic) “Tyndale House on Matthew 24:31: 24:31 Many believe that the rapture of God’s people through angels (13:41; 16:27; 25:31) is predicted here. Others believe that angels (Greek angeloi, “messengers”) here are human messengers (11:10; Luke 7:24; 9:52; Jas 2:25) and that Jesus is describing the expansion of the Good News among Gentiles (see Matt 21:33-46; 22:1-14; Deut 30:1-10; Isa 27:13; Zech 2:6-13).”
  6. Matthew (Baptist/Reformed) “John Gill on Matthew 24:41: Watch therefore,.... Since the time of this desolation is so uncertain, and since it will come upon the Jews unawares, and some wilt escape, whilst others perish; for the words are plainly an inference from what precedes, and clearly relate to things going before, and are not a transition to a new subject: for ye know not what hour your Lord doth come; to avenge himself of the unbelieving Jews, and fulfil what he in person, and by his apostles, had predicted and warned them of: though I will not deny, but that what follows may be much better accommodated and appli”
  7. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 86: as to answer both to the redemption of the Jews from their captivity in Babylon, and to the greater redemption by the Messiah. It was in fact and equally a prediction of both events. The former was the type, and the first step toward the accomplishment of the other. So also in the fourteenth chapter of Zechariah, the prophecy of the destruction of Jerusalem, the spiritual redemption, and the final judgment, are blended together. As, therefore, in the Old Testament the Messianic prophecies took in the whole scope of God’s dealings with his”
  8. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XIII.--OF THE HOUR OF THE LORD'S PASSION, AND OF THE QUESTION CONCERNING THE ABSENCE OF ANY DISCREPANCY BETWEEN (part 5): statement, that the Lord was delivered up by Pilate to be crucified--an act which John mentions 200 to have taken place about the sixth hour;--I repeat, if any one adduces such an argument, let him understand that many things have been passed by without record here, which occurred in the interval when Pilate was engaged in looking out for some means by which he could rescue Jesus from the Jews, and was exerting himsel”
  9. Luke (Nonconformist/Puritan) “Matthew Henry on Luke 21:20: Having given them an idea of the times for about thirty-eight years next ensuing, he here comes to show them what all those things would issue in at last, namely, the destruction of Jerusalem, and the utter dispersion of the Jewish nation, which would be a little day of judgment, a type and figure of Christ's second coming, which was not so fully spoken of here as in the parallel place (Mt. 24), yet glanced at; for the destruction of Jerusalem would be as it were the destruction of the world to those whose hearts were bound up in it. I. He tells them that they shou”
  10. Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 6:17: Literally, "the day, the great (day)," which can only mean the last great day. After the Lord has exhausted all His ordinary judgments, the sword, famine, pestilence, and wild beasts, and still sinners are impenitent, the great day of the Lord itself' shall come. Mat. 24:6-29 plainly forms a perfect parallelism to the six seals, not only in the events, but also in the order of their occurrence: Mat 24:3, the first seal; Mat 24:6, the second seal; Mat 24:7, the third seal; Mat 24:7, end, the fourth seal; Mat 24:9, the fifth seal, the persecutions an”
  11. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Time and Manner of the Resurrection, Art. 3: Article: Whether the resurrection will take place at night-time? I answer that, The exact time and hour at which the resurrection will be cannot be known for certain, as stated in the text (Sent. iv, D, 43). Nevertheless some assert with sufficient probability that it will be towards the twilight, the moon being in the east and the sun in the west; because the sun and moon are believed to have been created in these positions, and thus their revolutions will be altogether completed by their”
  12. CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 105: 3:14 3:16 3:17 3:18-19 4:13 4:14 4:19-20 4:21-24 4:22 4:23 4:24 4:24 4:24 4:24 4:35 4:35 4:35 5:16 5:17 5:17 5:17 5:18 5:18 5:18 5:18 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19-22 5:21 5:21 5:22 5:22 5:22-23 5:23 5:23 5:23 5:25 5:26 5:26 5:26 5:26 5:26 5:26 5:26 5:26 5:28-29 5:30 5:32 5:36 5:36-37 5:36-38 5:37 5:39 5:40-44 5:43 5:44 5:44 5:46 6:11 6:13 6:27 6:27-29 6:28 6:37-38 6:38 6:38 6:38 6:40 6:40 6:44 6:45-47 6:46 6:48 6:51 6:51 6:51-55 6:54 6:55-56 6:56 6:57 6:57 6:57 6:57 6:62 6:63 6:64”
  13. Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 24 Concerning these opinions our teachers have given warning that: 24 Concerning these opinions our teachers have given warning that they depart from the Holy Scriptures and diminish the glory of the passion of Christ. For Christ’s passion 25 was an oblation and satisfaction, not for original guilt only, but also for all other sins, as it is written to the Hebrews 10:10: 26 We are sanctified through the offering of Jesus Christ once for all. Also, Hebrews 10:14: 27By one offering He hath perfected forever them that are sanctified. [It is an unheard-of inno”
  14. Matthew (Protestant academic) “Tyndale House on Matthew 24:6: 24:6 these things must take place: Tumultuous times are part of God’s sovereign plan as he brings history to a close (see 24:7, 29-30; 2 Thes 2:8-12). • The end could refer to the close of an epoch (such as at AD 70) or the end of human history as we now know it (cp. Matt 24:13-14; see also 10:22; 13:39-40, 49).”
  15. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 91: of believers immediately, or long afterwards, is, in his view, a different question. He admits that the common view is that the coming of Christ, the general resurrection of the dead, the general judgment, the end of the world, and the new heavens and new earth, are to occur contemporaneously. His own view is different. That the New Testament does teach that the general resurrection is to occur at the time of the Second Advent appears: — 840 1. From such passages as the following; In the passage in Daniel, quoted above, it is said, that t”
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