CET: 3 Introduction to Christ’s Endtimes Sermon

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Chapter 3

Introduction to Christ’s Endtimes Sermon

The clearest, most important passage of Scripture on the Second Coming

A) The battle over Christ’s Endtimes Teaching

B) Expect Christ’s Endtimes Teaching to be fulfilled in the future

C) Start with Christ’s Endtimes Teaching, not the OT

D) Understand who Christ’s Endtimes Teaching is meant for The meaning of eklektous

E) Understand what Christ’s Endtimes Teaching is warning of The meaning of thlipsis

Primary Points

Just the first 28 verses of Christ’s Endtimes Teaching is the clearest, most detailed, and most important teaching in all of Scripture on the substance and sequence of Endtime events. Which is probably why there has been such an intense spiritual battle over its meaning.
Jesus clearly intended to teach that all of the events He described in His Endtimes Teaching will occur in the future Endtimes.
The most popular view of the Endtimes (Pre-tribulationism) completely depends on one thing: Proving that the first third of Christ’s Endtimes Teaching has absolutely nothing to do with Christians in the Church. That simply is not true.
Jesus referred to the elect three times in His sermon. This word is used 18 times in the NT to refer to people, and every time it includes the Church, including its use in Matthew 24.
Contrary to popular modern views, the Church had better pay attention to Christ’s Endtimes Teaching and its warnings to God’s elect people (Matt 24:22, 24, 31). If you are a Christian and living when the Endtimes begin, then you will suffer the unprecedented wars, famines, and plagues of The Beginning of Birth Pains, and the Antichrist’s Greatest Persecution.
The Greek word thlipsis is better translated as “persecution” rather than the more obscure and misleading word “tribulation.” Therefore, Christ was warning of The Greatest Persecution of the Church, not just a “great tribulation” for the world.
Bible versions that do not translate thlipsis as persecution in Matthew 24:21 make Jesus say something false.

[Please stop and read Matthew 24:1-31]

A) The Battle over Christ’s Endtimes Teaching

One day Jesus and His disciples visited the temple in Jerusalem. When the disciples commented on its beauty Jesus responded with a prediction about its destruction (cf. Matt 24:1-2). Then we read:

Later, Jesus sat on the Mount of Olives. His disciples came to him privately and said, “Tell us, when will all this happen? What sign will signal your return and the end of the world? (Matt 24:3 NLT)

The disciples interpreted Christ’s prediction of the complete destruction of the temple, as a reference to the end of the world. Therefore, like us, they wanted to know more. Jesus answered (v. 4) with the clearest teaching in all of Scripture on the substance and sequence of Endtime events. Its contents are so complete, Bible scholars refer to it as “the little apocalypse,” suggesting it is a condensed version of the book of Revelation.

Because Jesus gave this teaching while He sat on the Mount of Olives (Matt 24:3), it is referred to as the “Olivet Discourse.” This teaching was not given to a crowd. Rather, Mark records that only Peter, James, John and Andrew were present for this teaching (Mark 13:3 NIV). Still, this was a very important teaching being given during the last week of Jesus’ life on Earth.

While we have chosen Matthew 24 as our primary text, the Discourse is repeated essentially verbatim in Mark 13:1-37 and with some variations in Luke 21:1-36. ^[1] Because this sermon was focused on the Endtimes, we will refer to it as Christ’s Endtimes Teaching or sermon throughout the Endtimes Essentials.

As noted in chapter 1, just the first 28 verses of Christ’s Endtimes Teaching is the clearest and most important teaching in all of Scripture on the substance and sequence of Endtime events. Which is probably why there has been such an intense spiritual battle over its meaning. As NT scholar D. A. Carson writes of the Olivet Discourse:

Few chapters of the Bible have called forth more disagreement among interpreters than Matthew 24 and its parallels in Mark 13 and Luke 21. The history of the interpretation of this chapter is immensely complex. ^[2]

But if you correctly understand these 28 verses, their meaning becomes rather simple, and you recognize the folly of all the unnecessary confusion and controversy regarding Christ’s Endtimes Teaching. Along these lines, John MacArthur writes specifically regarding Matthew 24:

Its truths are absolutely essential for understanding [Christ’s] return and the amazing events associated with it… Among the many passages in Scripture that describe the Lord’s coming again, Matthew 24-25 is unequaled because it is the message from Jesus’ own lips about His return…

The teaching of the Olivet discourse is much debated and frequently misunderstood, largely because it is viewed through the lens of a particular theological system or interpretive scheme that makes the message appear complex and enigmatic.

But the disciples were not learned men, and Jesus’ purpose was to give them clarity and encouragement, not complexity and anxiety. The intricate interpretations that are sometimes proposed for this passage would have left the disciples utterly dumbfounded. It is preferable to take Jesus’ words as simply and as straightforwardly as possible. ^[3]

Unfortunately, MacArthur’s concern about a distorting bias is common in how many interpret Christ’s Endtimes Teaching. In this chapter we will discuss some important principles that simplify and clarify Christ’s intended meaning for the first 28 verses of His Endtimes sermon.

B) Expect Christ’s Endtimes Teaching to be fulfilled in the future

Something that has greatly distorted and complicated the interpretation of Christ’s Endtimes Teaching is the popular claim among NT scholars that Jesus was not primarily predicting the future. ^[4] Unfortunately, it is very common in the Church today to merely focus on how the beginning of birth pains (Matt 24:8) and persecution (v. 9) have occurred in history and diminish their value for the future. This is particularly true of the descriptions of The Beginning of Birth Pains and The Greatest Persecution in Matthew 24 and Revelation 6. This view can be labeled as “Historicism” ^[5] and is related to Preterism which is more thoroughly evaluated later in this book in chapter 12 (sec. B). But some obvious reasons for interpreting Christ’s Endtimes Teaching as prophecy about the future can be shared here.

First, the “historical” view ignores what the disciples asked Jesus. The disciples did not ask Jesus, “What catastrophes will occur throughout Church history?” They asked Him, “What sign will signal your return and the end of the world?” (Matt 24:3 NLT). Contrary to the “historical” view, Christ answered their question with signs of His return and the end of the world.

Second, supporters of a merely “historical” view ignore the meaning of Christ intentionally calling these events birth pains (Matt 24:8). If He was describing events that would occur over more than 2,000 years, then His metaphor would be misleading. No one in the first century or today would understand birth pains in the way the “historical” view of Christ’s Endtimes Teaching depends on. It is doubtful that Jesus expected us to believe birth pains could last for hundreds of years. Birth pains begin rather immediately before the birth. Likewise, the beginning of birth pains will occur rather immediately before the birth of Christ reigning on this Earth.

Third, Historicism ignores that Jesus said the generation that will see all these things signaling Christ’s Return, will certainly not pass away until all these things have happened (Matt 24:34). Therefore, the Endtime events that Jesus described were not intended to refer to things that would occur to some degree throughout Church history. On the contrary, the events that will occur to signal Christ’s Return will be unprecedented in their effect, and occur in one generation, when the Last Generation Church is on Earth. ^[6]

Fourth, supporters of the merely “historical” view of Christ’s Endtimes Teaching usually admit that at least later parts of it will only occur in the future. This would include Christ’s Return (cf. Matt 24:29-30). So how would a merely “historical” approach determine what parts of Christ’s predictions were to be fulfilled throughout Church history, and which ones only in the Endtimes? The view cannot do this, nor does it usually attempt to do so.

This “historical” approach to Christ’s Endtimes Teaching is also supported by a misinterpretation of Jesus’ statement:

“You will hear of wars and rumors of wars, but see to it that you are not alarmed. Such things must happen, but the end is still to come” (Matt 24:6 NIV).

Many claim that because Jesus said this last statement, that the events He described before this have nothing to do with the end. Again, their view is that False Christs and wars were intended to describe things that will happen throughout Church history, and not a sign that His Return is near. Therefore, these scholars claim Jesus was actually discouraging His followers from monitoring current events for a sign of the Endtimes.

This is false for many reasons. First, it ignores Christ’s repeated command to “Watch” for signs of His Return (cf. Mark 13:33, 35, 37). Second, it ignores Jesus’ intention to answer His disciples’ question: “What sign will signal Your return and the end of the world?” (Matt 24:3 NLT). Again, contrary to Historicism, Jesus answered their question.

Third, this view misinterprets Matthew 24:6. Jesus was simply saying the time between the first signs of the Endtimes (False Christs, wars, famines, etc. vs. 4-8), and His Return, will be a few years. Therefore, even after witnessing unprecedented wars, He did not want His people to assume His Return would quickly follow. Accordingly, the NLT translates Matthew 24:6 as “You will hear of wars and threats of wars, but don’t panic. Yes, these things must take place, but the end won’t follow immediately.”

Of course, wars, famines and earthquakes (Matt 24:7-8) have been occurring throughout human history. This is because Jesus wanted every generation of Christians to obey His commands to “Watch!” (Mark 13:37) for signs of His Return and believe they could be the last generation. This is discussed more in chapter 10 (sec. D).

But how then will we recognize The Beginning of Birth Pains as signs of Christ’s Return? They will occur with unprecedented intensity in a relatively short period of time. Revelation 6:1-8 graphically portrays these same “beginning of birth pains.” There it is explained that they will culminate in the Endtimes to have power over a fourth of the earth to kill by sword, famine and plague, and by the wild beasts of the earth (Rev 6:8 NIV). Today, that would be about 2 billion people dying in a relatively short period of time. That has never happened before. Not even close.

Can you imagine the death of 2 billion people in the world? Recently our world experienced the Covid-19 pandemic. Its death toll is estimated to be currently over 6 million people. Its effects on society and the economy were enormous. But the death of 2 billion people will be over 300 times the deaths that have occurred from Covid.

In fact, how many people have been killed in all of human history from wars, genocides, massacres, famines, and plagues? Some have carefully estimated the total to be about 700 million people. ^[7] This has occurred over thousands of years of human history. But in just a few short years during The Beginning of Birth Pains, perhaps three times as many people will die from war, famine, and disease, than in all of the similar catastrophes in human history combined. Indeed, these kinds of catastrophes have been occurring throughout human history. But when the Endtimes begin, the beginning of birth pains will occur with an unprecedented intensity.

So will persecution. Again, God’s people have been persecuted throughout history. But Jesus was predicting the greatest persecution of those days (Matt 24:29; cf. v. 21), referring to the Endtimes. Therefore, MacArthur is correct to note against the “historical” view of The Beginning of Birth Pains in Revelation 6:

The first four seals clearly describe awe-inspiring, frightening judgments without parallel in human history. There is nothing that has happened since John had this vision that could be the fulfillment of these judgments. ^[8]

Focusing on how mere shadows of The Beginning of Birth Pains have occurred in human history does little to help the Church prepare for the great darkness that is coming. And such a popular approach does nothing to help the Church recognize when the Endtimes have begun. In fact, supporters of Historicism intentionally discourage that very thing. In the process, as noted, they also ignore Christ’s repeated command in His Endtimes Teaching to Watch! (Mark 13:37) current events for the signs of His Return.

C) Start with Christ’s Endtimes Teaching, not the OT

Unfortunately, many are encouraged to begin their study of the Endtimes with the book of Daniel. A common claim is that just three verses in Daniel (cf. 9:24-27) provide the best framework for understanding this topic. But Jesus was a greater Prophet than Daniel. Christ was the greatest Prophet of all. No one provided more and clearer revelation on the Endtimes than Jesus. If we want to understand biblical prophecy, we should begin with Christ. Therefore, most people would readily recognize that the almost 100 verses of teaching in Christ’s Endtimes sermon, are a better place to start than 3 verses of an obscure explanation of a vision in Daniel. As noted in chapter 1:

Fortunately, Christ’s Endtimes sermon is not communicated through a vision with multi-layered symbols like Daniel and Revelation. That type of Scripture is the most difficult of any to interpret. Therefore, we should be grateful that Jesus gave us a literal teaching on the essentials of the Endtimes without complex symbolic visions (sec. B2)

In fact, Christ’s Endtimes Teaching provides commentary on ‘the abomination that causes desolation,’ spoken of through the prophet Daniel (Matt 24:15 NIV; cf. Dan 9:27). Therefore, it would be wise to start with what Jesus said about Daniel’s vision, rather than using Daniel’s vision to understand Jesus’ teaching.

This is also because all knowledgeable Bible scholars know it is best to use the NT to accurately interpret the OT, especially for OT prophecies. That was certainly demonstrated in understanding the OT predictions of Christ’s First Coming. The same will be true of His Second Coming. Those who begin their study of the Endtimes in the OT (e.g. Daniel) are trying to interpret the NT through their lens of the OT. ^[9] However, if we interpret Christ’s Endtimes Teaching in its plainest sense, just as we do His other teachings, it will provide what He intended: A clear outline of the substance and sequence of Endtime events for God’s elect people in the Church.

Unfortunately, the reason that many want to begin their Endtimes teaching with Daniel 9:24-27 is to support the idea that neither this passage, nor the first part of Christ’s Endtimes Teaching has anything to do with the Church. But as demonstrated in the next section, this is not biblical.

D) Understand who Christ’s Endtimes Teaching is meant for The meaning of eklektous

One of the most popular views on the Endtimes among Christians in general is something called Pre-tribulationism. Pre-tribulationism claims that the Church is “raptured” from the Earth before any other Endtime events occur. In other words, it is claimed that the Church will not experience any of the events Jesus described in the first 28 verses of His Endtimes Teaching. Therefore, Pre-tribulationism claims no Christians in the Church today can experience or witness the wars, and famines of the beginning of birth pains, or Antichrist’s abomination of desolation, or the greatest persecution (Matt 24:4-7, 15, 21, 24).

Obviously, this is a very attractive view. In a survey, 36% of Protestant Pastors claimed Pre-tribulationism best reflected their beliefs on the Endtimes. ^[10] That was significantly higher than the percentage for any other views. This view has been especially promoted by the Left Behind fictional novels which have sold over 65 million copies worldwide. ^{^[11]} Again, these novels are fiction. Still, they have probably had more impact on the Church’s Endtimes beliefs than any other resource.

Pre-tribulationism will be discussed more thoroughly in chapters 13-16. Admittedly, it is a very complicated view of Scripture. But one thing can be stated here that is a great problem for Pre-tribulationism.

In essence, this popular view completely depends on one thing: Proving the first third of Christ’s Endtimes Teaching (Matt 24:4-31) has absolutely nothing to do with Christians in the Church. Pre-tribulationism teaches that Christ’s sermon on the Endtimes applies primarily to Jews or to some kind of “post-rapture” Christians. This popular view completely depends on proving that the longest and most detailed teaching in the NT on the Endtimes does not apply to the Church in any way. But if Christ’s sermon about His Return does apply to the Church in any way, then one of the most common views on the Endtimes in the Church today is biblically proven to be false.

Christ’s Endtimes Teaching gives such a clear sequence of Endtimes events, it is essential to establish the fact that Christ never intended to exclude the Church from its teaching. To most Christians, it would seem odd that this is even a debated issue among Evangelical scholars. What other NT teachings would we allow to be labeled as “Not for the Church”? It is odd that the burden of proof has fallen on those who would say that this passage does include the Church. But that is where the burden of proof lies today, and it must be addressed before this passage can be used as a text concerning the sequence of Endtimes events.

Pre-tribulationism primarily bases its claim that the first 28 verses of Christ’s Endtimes Teaching has nothing to do with the Church on their interpretation of Daniel 9:24-27.

[Please stop and read Daniel 9:24-27]

This is a very complex biblical prophecy. It will be discussed further in chapter 7 (sec. B). In verse 24 Daniel is told this prophecy is for your people and your holy city, referring to Israel and Jerusalem. Therefore, it is assumed in Pre-tribulationism that the prophecy in verse 27 regarding Antichrist’s abomination that causes desolation in the Endtimes cannot apply to the Church in any way. Because Christ mentions this same event in His Endtimes Teaching (cf. Matt 24:15), it is concluded that Christ’s intended audience was not the Church.

But Pre-tribulationism ignores something critical in Daniel’s prophecy. In verse 26 the prophecy states: the Anointed One [Christ] will be put to death. Surely this prediction of Christ’s crucifixion applies to the Church! Therefore, Pre-tribulationism ignores the fact that the NT provides additional revelation regarding who this prophecy applies to. As noted, in a later chapter, more reasons will be given for understanding that Daniel’s prophecies, including 9:24-27 apply to the Church.

Nevertheless, there is overwhelming evidence within Christ’s Endtimes Teaching that His intended audience for the entire sermon included Christians in the Church. First, even Pre-tribulationism teaches that after Matthew 24:31, the remaining 66 verses of Christ’s Endtimes sermon applies to the Church. This includes warnings about watching for signs of His Return and parables about His Second Coming. Therefore, if the latter 66 verses of Christ’s sermon clearly apply to the Church, how can it be claimed the first 28 verses do not? Did Jesus intend such a drastic change of audience in the middle of His sermon? Contrary to Pre-tribulationism, He did not. ^[12]

Second, remember Who gave this teaching: Christ, who is the head of his body, the church (Eph 4:15 NLT; cf. 1:22; 5:23; Col 1:18). Pre-tribulationism wants to claim that when the Head, Savior, and Founder of the Church, gave the longest and most detailed teaching about His Second Coming in the NT, that its first third had absolutely nothing to say to Christians in the Church.

Third, remember who privately heard Christ’s Endtimes Teaching: The Apostles Peter, James, and John (cf. Mark 13:3). Jesus had previously called Peter the foundational “rock [of] my church” (Matt 16:18 NIV). The NT called Peter, James, and John the pillars of the church (Gal 2:9 NLT). Why would the head of his church give His longest and most detailed teaching about His Return, to the pillars of the church, and the Church’s foundational leaders and teachers, if its first third had nothing at all to do with the Church? Contrary to Pre-tribulationism, He would not. ^[13]

These arguments would be sufficient to reject the popular view that Christ’s Endtimes Teaching has nothing to do with Christians in the Church. But the most compelling reason is this: Jesus intentionally addressed this teaching to the elect (eklektous) three times. Jesus said:

“Unless those days [of the greatest persecution, v. 21] had been cut short, no life would have been saved; but for the sake of the elect [eklektous] those days will be cut short.” (Matt 24:22 NASB; cf. Mark 13:20)

“For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect [eklektous].” (Matt 24:24 NASB; cf. Mark 13:22)

“And He will send forth His angels with A GREAT TRUMPET and THEY WILL GATHER TOGETHER His elect [eklektous] from the four winds, from one end of the sky to the other” (Matt 24:31 NASB; cf. Mark 13:27)

As noted above, Pre-tribulationism claims the elect in the verses above refers to Israel and some kind of “post-rapture” Christians, but not the Church. For example, John MacArthur, a promoter of Pre-tribulationism, seems to define the elect as virtually every group of God’s people except Christians in the Church. Writing about Christ’s use of the elect (eklektous) in Matthew 24, he writes:

The elect could represent the nation of Israel, which is often referred to in the Old Testament as God’s elect, or chosen, people (see, e.g., Isa. 45:4). It could also include those who become Christians during the Tribulation [and after the “rapture”]… Jesus is warning those who will be living during the end times, which will not include believers of the church age (who will either have died or been raptured before the Tribulation). ^[14]

Unfortunately, this rightly respected Bible teacher seems to ignore the context of Matthew 24 and the clear meaning of eklektous in the NT.

Whoever the elect are, Christ said they will experience the beginning of birth pains (Matt 24:8), the greatest persecution (v. 21 ^[15]), they will see the Son of Man coming on the clouds of Heaven (v. 30), and experience being lifted up and gathered together by angels into the sky … from everywhere on Earth (v. 31 ^[16]). It is understandable that Pre-tribulationism would want to claim these events will not include the Church. But Christ corrected their error.

Every Christian who has read the NT knows that the elect is virtually synonymous with the Church. The Greek word is used 18 times in the NT to refer to a person or group of people. Every time it refers to, or includes Christians in the Church. There are no exceptions. For example, the Apostles wrote the following to the Church:

Who will bring a charge against God’s elect [eklektōn]? (Rom 8:33 NASB).

I endure everything for the sake of the elect [eklektous] (2 Tim 2:10 NIV).

Paul, a servant of God and an apostle of Jesus Christ to further the faith of God’s elect [eklektōn] (Tit 1:1 NIV).

Peter, an apostle of Jesus Christ, to God’s elect [eklektois] (1 Pet 1:1 NIV)

Often the word is translated “chosen” as in God’s chosen [eklektoi] people, holy and dearly loved (Col 3:12 NIV) or you are a chosen [eklektōn] people, a royal priesthood (1 Pet 2:9 NIV). Also, when the Apostle John is addressing Christians in a church he writes, To the lady chosen [eklektē] by God (2 John 1:1 NIV; cf. v. 13; Rev 17:14 ^[17]). Notice that those Apostles who heard Christ’s Endtime Teaching to the elect (e.g. Peter and John) also used this term to refer to the Church.

It was noted above that Pre-tribulationism (and MacArthur) would claim that eklektous in Matthew 24 “could represent the nation of Israel.” But there is no example of this in the NT. On the contrary, Paul used a related term to specifically exclude the nation of Israel when he wrote: What Israel sought so earnestly it did not obtain, but the elect [eklogē, the Church] did (Rom 11:7 NIV). Here, contrary to Pre-tribulationism, Israel is not the elect.

Those who want to claim that Jesus’ use of eklektous excluded the Church in Matthew 24, ignore the fact that Jesus used this same word just two chapters earlier in Matthew 22 to clearly include the Church. There He shared a parable about a wedding banquet to illustrate what entering into the kingdom of heaven is like (v. 1). In conclusion He said, “many are invited, but few are chosen [eklektoi]” (v. 14 NIV). Jesus’ point in the parable is that those who will enter the kingdom of heaven will be the chosen, the elect. Will these elect in Matthew 22 include the Church? Of course. And so will the elect spoken of two chapters later in Matthew 24.

Jesus used the same word when He said in reference to prayer, “will not God bring about justice for His elect [eklektōn] who cry to Him day and night (Luke 18:7 NASB). ^[18] Was this teaching for people in His Church? Of course it was. Jesus always included the Church in the word elect. Including His teaching in Matthew 24.

In the NT, the elect always referred to Christians in the Church. Nowhere is there a single instance in the NT where eklektous or its related terms are used to refer to a person or group of people in a way that excludes the Church. ^[19] Only those with a preconceived bias against seeing the Church in Christ’s Endtimes Teaching would assume this. ^{^[20]}

NT scholar D. A. Carson corrects both MacArthur and Pre-tribulationism on this critical point of biblical interpretation when he writes regarding Matthew 24:

The term ‘elect’ most naturally refers to all true believers, chosen by God; thus is it reasonable to assume that it does so here.” ^[21]

Accordingly, the suggested translation of Matthew 24 used throughout the Endtimes Essentials will render eklektous as God’s elect people.

Many Bible Teachers have taken too much liberty in labeling Christ’s Endtimes Teaching as “Jewish” simply because Jesus mentioned Judea and the Sabbath (Matt 24:16, 20 NIV). These references simply reflect the fact that the Antichrist’s abomination that causes desolation (v. 15) will occur in God’s temple (2 Thess 2:4) in Jerusalem. Therefore, The Greatest Persecution will begin there, but spread throughout the world and include the Church (cf. Rev 12:13-17; 13:5-10).

Did Jesus intend the first third of His longest and most detailed teaching about His Second Coming to have absolutely nothing to do with Christians in the Church? The clear answer is “No.” ^[22] We need to interpret Christ’s Endtimes Teaching as applying to the Church.

Therefore, it is humbly and respectfully suggested that there are serious biblical problems with Pre-tribulationism. If the reader still doubts this, then please read on in this book.

Contrary to popular modern views, the Church had better pay attention to Christ’s Endtimes Teaching and its warnings to God’s elect people (Matt 24:22, 24, 31). If you are a Christian and living when the Endtimes begin, then you will suffer the unprecedented wars, famines, and plagues of The Beginning of Birth Pains, and the Antichrist’s Greatest Persecution.

E) Understand what Christ’s Endtimes Teaching is warning of The meaning of thlipsis

The second important Greek term in Christ’s Endtimes Teaching is thlipsis. It is also used three times in Matthew 24, verses 9, 21, and 29. The NASB translates it as tribulation:

(v. 9) “Then they will deliver you to tribulation [thlipsin], and will kill you.”

(v. 21) “For then there will be a great tribulation [thlipsis], such as has not occurred since the beginning of the world until now, nor ever will.”

(v. 29) “But immediately after the tribulation [thlipsin] of those days THE SUN WILL BE DARKENED…”

There are several problems with translating thlipsis in Matthew 24 as tribulation as some versions do (cf. NASB, ESV, CSB, NKJV). First, because the word tribulation is hardly ever used in normal modern English, it should be avoided if possible. Second, many Christians interpret tribulation as “suffering” or “hardship” in general. But this is not what the English word means. Webster’s Dictionary defines “tribulation” as “distress or suffering resulting from oppression or persecution.” Therefore, even in proper English, tribulation does not mean “distress and suffering” in general, but specifically that which results from “persecution.” But most English speakers do not equate the word tribulation specifically with “persecution.” Therefore, when they read tribulation in the versions listed above in Matthew 24, they are likely to misunderstand what Jesus meant.

Third, the most common use of the noun thlipsis and its verb thlibō in the NT refers specifically to the persecution of Christians (38 of its 56 uses ^{^[23]}). For example, Luke wrote of those who had been scattered by the persecution [thlipseōs] that broke out when Stephen was killed (Acts 11:19 NIV). Therefore, when thlipsis is used in Matthew 24, it is likely that it also refers to persecution.

Fourth, this is precisely what the context of Matthew 24 confirms. In verse 9 Jesus said, “Then you will be handed over to be persecuted [thlipsin] and put to death, and you will be hated by all nations because of me (NIV, NLT, NET, CSB). Christ’s meaning in verse 9 is clearly persecution. In Luke’s version of this statement, he confirms that Jesus meant persecution by using the Greek word diōxousin here which means: “to harass someone, especially because of beliefs, persecute.” ^[24] Accordingly, the NLT translates Luke 21:12 as there will be a time of great persecution.

Likewise, the context of the verses following in Matthew 24 is persecution. For example, in verses 15-20, Jesus is clearly describing the persecution of God’s people:

“So when you see [the Antichrist] standing in the holy place [causing] ‘the abomination that causes desolation,’ spoken of through the prophet Daniel—let the reader understand—then let those who are in Judea flee to the mountains.

Let no one on the housetop go down to take anything out of the house. Let no one in the field go back to get their cloak. How dreadful it will be in those days for pregnant women and nursing mothers! Pray that your flight will not take place in winter or on the Sabbath.” (Matt 24:15-20 NIV)

Why does Jesus say that after Antichrist’s abomination that causes desolation, that His people need to flee, escape with only the clothes on their back, and take flight? Because after Antichrist’s Claim to be God in a rebuilt Jewish temple, The Greatest Persecution will immediately begin. This will be discussed further in the next chapter (4). But the above arguments are why the suggested translation of the next verse (21) is:

“Because then [as a result of the abomination of desolation] there will be the greatest persecution [megalē thlipsis] of God’s elect people. It will be greater than any persecution since the world began, and it will never be equaled again.”

As noted, in verse 9, thlipsis is correctly translated as persecution in almost all Bible versions. The context leading up to verse 21 is clearly persecution. Therefore, the greatest persecution in all of human history is clearly the context of verse 21. Therefore, megalē thlipsis here should be translated as the greatest persecution. This will be the case throughout the Endtimes Essentials.

Likewise, then, the context of verse 29 is clearly the greatest persecution described in verse 21. Therefore, the suggested translation of verse 29-30 used throughout the Endtimes Essentials will be:

(29) “Immediately after the completion of the greatest persecution [thlipsin] of those days, then ‘the sun will be darkened, and the moon will not give its light; the stars will fall from the sky and the heavenly bodies will be shaken.’

(30) Then the sign that the Son of Man is coming will appear in the sky. And then all the peoples of the Earth will mourn when they see the Son of Man coming on the clouds of Heaven, with power and great glory.”

The literal Greek in verse 29a reads: “Immediately after the thlipsin of those days…” Again, thlipsin is translated here as persecution because this is its most common meaning in the NT, and the persecution described in verses 9 and 21 are the context of verse 29. The completion of the greatest persecution is implied because Christ’s Return described in verse 30 will stop the persecution. The suggested translation of verse 29b above follows the NIV and verse 30 generally reflects the NLT. However, ouranō (heavens, NLT) is translated as sky because here it probably means: “firmament or sky over the earth.” ^[25] Earth and Heaven are capitalized because they are deemed “proper nouns, such as specific people, places, or things.” ^[26]

Unfortunately, other versions translate thlipsis in Matthew 24 verses 21 and 29 with more general terms such as distress (NIV), anguish (NLT), suffering (NRSV, NET, CEV), trouble (NCV, GNT), or the more obscure tribulation (NASB, ESV, CSB, KJV, NKJV). This is so even when these versions translate thlipsis as persecution in verse 9 (e.g. NIV, NLT, NET, CSB). Again, these translations imply that this period will simply be a time of suffering for everyone in the world. For reasons stated in this section, it is suggested these versions should have consistently translated thlipsis throughout Matthew 24 as persecution.

When Bible versions fail to do this in Matthew 24:21 they tend to make Christ state something false. For example, the NIV translates Jesus as saying: For then [after Antichrist’s Claim to be God, v. 15] there will be great distress, unequaled from the beginning of the world until now—and never to be equaled again (Matt 24:21). Is that true? Will humanity in general suffer the greatest distress it will ever experience, immediately after Antichrist’s Claim to be God? Of course not. The Trumpet and Bowl Punishments of Christ’s Wrath after Christ’s Return (cf. Rev chs. 8-9, 16), or even Hell after that, will be the greatest distress humanity in general will ever experience. Therefore, Bible versions that do not correctly translate thlipsis in Matthew 24:21 as the greatest persecution of God’s elect people tend to make Jesus say something false. ^[27]

What did Jesus really mean to say?

“Because then there will be the greatest persecution of God’s elect people. It will be greater than any persecution since the world began, and it will never be equaled again” (Matt 24:21).

That is a true statement and it correctly reflects the meaning of thlipsis in this passage. ^{^[28]} Therefore, Christ was warning of The Greatest Persecution of the Church, not just a “great tribulation” for the world.

Understanding the above helps us recognize an error in Pre-tribulationism. This view is based on a distortion of the meaning of thlipsis in Matthew 24. In Pre-tribulationism the more obscure and misleading word “tribulation” is used to translate thlipsis. The obscurity of what the word “tribulation” means allows Pre-tribulationism to promote several errors.

First, it has essentially redefined the term “tribulation” to mean Christ’s Wrath on the Earth. But the Greek word thlipsis never meant “wrath.” Likewise, Webster’s never defines “tribulation” as “wrath.” Secondly, Pre-tribulationism uses the word “tribulation” to label the entire period of the Endtimes as “the tribulation.” More specifically, it labels the beginning of the Endtimes “the tribulation” and the latter part “the great tribulation.”

These two errors lead to the foundational error of claiming that the entire period of the Endtimes is Christ’s Wrath. Why is this misleading? Because there are NT promises that the Church will not experience Christ’s Wrath. The Church is to wait for his Son from heaven … Jesus, who rescues us from the coming wrath (1 Thess 1:10 NIV; cf. 5:9; Rom 5:9; Col 3:6). Therefore, Pre-tribulationism claims the Church must be Rescued before “the tribulation” or any Endtime events begin because it is Christ’s Wrath. But again, these conclusions are based on the error of mistranslating thlipsis in Christ’s Endtimes Teaching and wrongly equating “tribulation” with “wrath.” This error and the biblical teaching about the nature and timing of Christ’s Wrath will be discussed further in chapter 14.

Contrary to Pre-tribulationism, how did Jesus label the various periods of Endtime events? First He described the initial Endtime events, including wars … famines and earthquakes (Matt 24:6-7). Then He said, “All these are the beginning of birth pains” (v. 8). Therefore, we should follow Christ and call the initial period of the Endtimes The Beginning of Birth Pains instead of “the tribulation.” This will be the case throughout the Endtimes Essentials.

Christ then described the next stage of Endtime events (after the Antichrist’s Claim to be God), and called it the greatest persecution (megalē thlipsis). Again, we should follow Christ and call the Endtime period that follows the beginning of birth pains, The Greatest Persecution, not the more obscure term “great tribulation.” This will be the case throughout the Endtimes Essentials.

Therefore, it is suggested that we discard the misleading use of the labels “tribulation” and “great tribulation” in our discussions of the Endtimes. Instead, let us use the labels Christ used: The Beginning of Birth Pains (cf. Matt 24:8), The Greatest Persecution (cf. Matt 24:21), and the wrath of the Lamb (Rev 6:16) or Christ’s Wrath. Jesus clearly said His visible Return will occur immediately after the completion of the greatest persecution [thlipsin]. Therefore, it is more clear to say that Christ’s Return is “post-persecution,” rather than “post-tribulational.”

All of this will be made more clear in the next chapter.

The Olivet Discourse is repeated almost verbatim in Mark 13. On other occasions, Jesus taught similar things that are recorded in Luke. We choose Matthew’s version over Mark’s because there is slightly more detail. The unique emphases of Christ’s Endtimes Teaching recorded by Luke will be addressed in ch. 12, sec. B where Preterism is discussed. ↑
Carson, “Matthew” in EBC. ↑
MNTC, Matthew. Surprisingly and ironically, Dr. MacArthur adheres to Pre-tribulationism which is a prime example of the distorting “theological system or interpretive scheme” he is warning of. This should humble us all as a reminder that even the most godly, biblical, and influential Bible Teachers can be in error. ↑
For example, the Amillennialist Kim Riddlebarger writes in support of a typical diminishing of The Beginning of Birth Pains as a sign of Christ’s Return:
In order to answer their questions, Jesus set forth a series of signs of the end, which he described as the “beginning of birth pains” (v. 8)… The “things mentioned here have characterized the entire church age, the intervening period between the first coming of Jesus and his return” [Hagner, Matt, 692]… These signs are not given to us so that well-intentioned Bible prophecy experts can correlate current events to the immediate coming of Christ. (164)

However, Riddlebarger does admit in one small phrase with no further comment: “These signs … will come in greater frequency and more intensity” (165). Of the end? The author does not care to say because he does not seem to care enough about Christ’s intention in His Teaching. ↑
One resource relates regarding “Historicisim”:
In Christian eschatology, historicism is a method of interpretation of biblical prophecies

which associates symbols with historical persons, nations or events… Almost all Protestant Reformers from the Reformation into the 19th century held historicist views… Historicists believe that prophetic interpretation reveals the entire course of history of the church from the writing of the Book of Daniel, some centuries before the close of the 1st century, to the end of time.

https://en.wikipedia.org/wiki/Historicism_(Christianity) ↑
For more on this generation (Matt 24:34) see ch. 12, sec. B.2. ↑
See the Wikipedia article: “List of Wars and Anthropogenic Disasters by Death Toll.” The article documents the median estimate of 380 million killed in 115 wars, 50 million in “war crimes, massacres, and ancient war atrocities,” 62 million in “genocides, ethnic cleansing, and religious persecutions,” 10 million from “political purges and oppressions,” and 180 million in “outbreaks of disease and famine.” This equals about 700 million. ↑
MacArthur, MNTC, Revelation, 185. For a biblical evaluation of Preterism, see Christ’s Endtimes Teaching, ch. 12, sec. B. ↑
Pre-tribulation scholars are most prone to beginning their study and explanation of Endtime events in Daniel instead of Christ’s Endtimes Teaching. For example, Alva J. McClain, founder of Grace Theological Seminary and an influential teacher of Pre-tribulationism wrote that the three verses in Daniel 9:24-27 are “the indispensable chronological key to all New Testament prophecy” (Daniel’s Prophecy of the 70 Weeks [Zondervan, 1969], 10). This simply is not true.
Likewise, the Pre-tribulationist John Walvoord writes regarding Daniel chapter 9:

Because of the comprehensive and structural nature of Daniel’s prophecies, both for the Gentiles and for Israel, the study of Daniel, and especially this chapter, is the key to understanding the prophetic Scriptures (Daniel, 201).

Contrary to both of these Pre-tribulational authors, the “key” to understanding the substance and sequence of Endtime events is studying Christ’s Endtimes Teaching. ↑
The survey of Protestant Pastors on the Endtimes can be found online at https://news.lifeway.com/2016/04/26/pastors-the-end-of-the-world-is-complicated/ ↑
Data on Tim Lahaye’s Left Behind series can be found online at https://www.washingtonpost.com/news/act-four/wp/2016/07/13/the-left-behind-series-was-just-the-latest-way-america-prepared-for-the-rapture/ ↑
The Pre-tribulationist Wiersbe attempts to argue that Jesus did change His audience in the middle of this sermon. Starting at Matt 24:45 he writes:
We noted that the “atmosphere” of the first section of the Olivet Discourse [Matt 24:1-44] was definitely Jewish. A careful reading of this section indicates that the “atmosphere” has changed… It seems reasonable to assign Matthew 24:45–25:30 to our present age of the church, during which time it appears that the Lord is delaying His return (2 Peter 3)…

We must not be surprised that our Lord suddenly changed from discussing His return as it relates to Israel to His return as it relates to the church. It is not uncommon in Scripture for a speaker or writer to change emphasis [but not audience!] right in the middle of a sentence. For example, the entire church age occurs in the time period between the words “given” and “and” in Isaiah 9:6. A similar “leap” is seen in Isaiah 61:2, where the church age takes place in the period between the “year of the Lord” and the “day of vengeance.”

Wiersbe is claiming that Jesus’ audience up to verse 45 was the Jews. After that, he claims Christ’s audience was the Church. How convenient when the first part of the sermon predicted suffering! Wiersbe suggests the reason to believe there is such a break is that at v. 45ff Jesus talked about “delaying His return.” But wasn’t His Return delayed for restoring the nation of Israel as well? There simply is no justification for a change of audience in the text of the Sermon.

In the second paragraph Wiersbe’s examples are not valid. The Isaiah passages are prophecies in which events are described that have large gaps of time between them. This is not biblical justification nor a biblical example of a biblical author changing the audience they are addressing in the middle of their address without any indication of doing so. ↑
Most scholars agree that Jesus’ teaching about His Return in John 14:1-6 applies to the Church. Like the Olivet Discourse, Jesus gave this teaching at the same time (His final week on Earth), to the same people (the Apostles), about the same topic (His Return). If John 14:1-6 applies to the Church, then there is no reason to deny Christ’s Endtimes Teaching does also.
Likewise, in that same teaching Jesus used Jewish terminology when He warned the Apostles of the Church that: They will put you out of the synagogue; in fact, the time is coming when anyone who kills you will think they are offering a service to God (John 16:2). But few scholars would claim that because of the Jewish terminology here, this extended teaching of Christ only applies to Endtime Jews. Therefore, the Jewish terminology in Matthew 24 (Judea, sabbath, vs. 16, 20) should be interpreted the same. ↑
MacArthur, Matthew, at Matt 24:22. Unfortunately, MacArthur uncharacteristically offers no arguments for this interpretation of the elect in his Matthew commentary. ↑
For an explanation of the suggested translation of Matt 24:21 as the greatest persecution, see sec. E below.

↑
For an explanation of the suggested translation of Matt 24:30-31 see ch. 4, sec. C. ↑
Thomas remarks on Rev 17:14: “’Called,’ ‘elect,’ and ‘faithful’ can apply only to saints, not to angels” (1345). ↑
The KJV and NKJV have another instance of eklektous at Matthew 20:16. This is because the more recent and few manuscripts of the Textus Receptus had this reading. However, the older and much greater number of NT manuscripts making up the Nestle-Aland or United Bible Society apparatuses reveal that this was an addition added by later copyists. ↑
It was stated: “Nowhere is there a single instance in the NT where eklektous or its related terms are used in a way that excludes the Church.” However, one will notice in Matt 24:31 that there is some variation in Christ’s meaning for eklektous in His Endtimes Teaching.
In vs. 22, 24 it includes Israel as they will be included in The Greatest Persecution. But in v. 31 eklektous does not include Israel because lifting the Israelites into the sky to meet the Lord will not be part of God’s plan at this time. What the Angels do for the Jews at the time Christ appears is described in Rev 7:3-4 where a protective seal will be put on the foreheads of … 144,000 from all the tribes of Israel because they will remain on the Earth during Christ’s Wrath.

Therefore, eklektous in v. 31 refers only to the Church and its Rescue. Likewise, it was pointed out that in Rom 11:7, eklektous is used to refer to only the Church and excludes Israel. Still, there is no instance in the NT where eklektous does not refer to the Church, as Pre-tribulationism needs to claim to make their view valid. ↑
The NIDNTT, a highly respected Greek reference work, comments on the use of eklektous in the Olivet Discourse and notes: “[I]n the ‘little apocalypse’ the church is spoken of as the elect” (I.541).
Likewise, NT scholar D. A. Carson warns about the “Rigid application of [a] doubtful disjunction between Jews and church” in Christ’s Endtimes Teaching. He adds concerning Matthew 24:

Much dispensationalism [which Pre-tribulationism is based on], especially the older kind, holds that the “Rapture” is not mentioned in this chapter and justifies this view on the ground that Jesus is not talking to the church but to Jews. Dispensationalists use this disjunction to justify a number of theological points, but they are insensitive to historical realities. Even after Pentecost the earliest church was entirely Jewish. Here, Jesus is addressing… his Jewish disciples who will constitute the church. (at Matt 24:1). ↑
Carson, 564; cf. Osborne “the true believers,” 1279; France, 916. ↑
Along these lines, G. Campbell Morgan, one of the most respected Bible teachers in the 20th century stated emphatically: “I think the view that makes [the Gospel of] Matthew Jewish is utterly false” (quoted in The Blessed Hope, George E. Ladd [Eerdmans, 1990], 55). ↑
The Greek noun thlipsis is used 45 times in the NT. It’s related verb thlibō is used 11 times (for a total of 56 times). Both words originally and literally mean “pressing, pressure” (BDAG). Accordingly, thlibō is used once to refer to people crowding Jesus (Mark 3:9), and once to refer to a narrow road (Matt 7:14). Only once in the NT does thlipsis mean “an inward experience of distress” (BDAG #2; cf. 2 Cor 2:4).
However, Vine’s explains: “Both the verb [thlibō] and the noun [thlipsis], when used of the present experience of believers, refer almost invariably to that which comes upon them from without” (17). This is the meaning of the remaining 53 uses of these words in the NT. Those uses can be divided into two meanings: 1) general suffering; 2) persecution from people.

Mounce explains the latter meaning regarding the related verb thlibō:

Figuratively thlibō describes the pressure of worldly persecutions common to all people (1 Tim 5:10), but it is usually related to the persecutions specific to believers. In the middle of a list of physical afflictions, the author of Hebrews describes the OT saints as “persecuted” for their faith (Heb 11:37; [thereby using thlibō to distinguish persecution from other kinds of suffering]. (508).

Unfortunately, many Bible versions translate these Greek words with English words that, to many, mean something like “general suffering.” However, in these texts the biblical author intended to mean specifically the persecution of God’s people.

For example, the NASB translates thlibō and thlipsis as afflict, afflicted, or affliction(s) 27 times in the NT. Webster’s defines “afflict” as “to cause pain or suffering.” It gives the example of “people afflicted with arthritis.” Likewise, modern English speakers understand “affliction” to mean suffering in general.

But in 20 of those 27 instances in the NASB, the context or meaning of thlibō or thlipsis is the persecution of God’s people by wicked people, not “affliction” or suffering in general. For example, the NASB translates 1 Thess 3:4 as follows: For indeed when we were with you, we kept telling you in advance that we were going to suffer affliction. Likewise, the ESV and NET do that same. Other versions have suffer (NCV, CEV) or the obscure word tribulation (KJV, NKJV), or troubles (NLT).

But what is the context of 1 Thess 3:4? Paul wrote earlier: You suffered the same things from your own compatriots as they did from the Jews, who killed both the Lord Jesus and the prophets, and drove us out (2:14-15 NASB). This is describing the persecution of God’s people. Therefore, in 3:4 when Paul says, we kept telling you in advance that we were going to suffer thlipsis he did not mean general affliction, suffering, or trouble as these Bible versions imply. Therefore, the NIV is more accurate which reads: In fact, when we were with you, we kept telling you that we would be persecuted [thlipsis] (1 Thess 3:4 NIV, see also CSB, NRSV, GNT).

Unfortunately, the NASB repeats this distortion throughout the NT. Again, 20 out of 27 times the context or meaning of thlibō or thlipsis is the persecution of God’s people by wicked people. But the NASB uses the more general term for suffering: “affliction.” These verses include: (Acts 7:10; 20:23; 2 Cor 1:4 (2), 6, 8; 2:4; 4:8, 17; 6:4; 7:4, 5; 8:2; 1 Thess 3:3, 4, 7; 2 Thess 1:4, 6, 7; Heb 11:37).

Likewise, there are 20 instances in the NASB where thlipsis is translated tribulation. However, as pointed out in this chapter (sec. E), this word even in English means “persecution.”

As noted, in all, the NT uses thlipsis and thlibō 56 times. It is suggested that 38 of those times, it should be translated as the persecution of God’s people. The NASB does this only once in Acts 11:19.

Vine’s demonstrates an incorrect translation of thlipsis when it states: “It is used of the calamities of war, Matt 24:21, 29” (17). On the contrary, the immediate context is clearly persecution (cf. 9, 16-20). ↑
BDAG, #2. ↑
BDAG, #1.b. ↑
https://www.britannica.com/dictionary/eb/qa/When-to-Capitalize-Nouns. ↑
For more on the sequence of Endtime events in Christ’s Endtimes Teaching see Additional Studies on the Endtimes (ASE) ch. 5, “The Sequence of Events in Matthew 24 & its Use of Tote.” ↑
Mark’s version reads: “those will be days of persecution [thlipsis] unequaled from the beginning, when God created the world, until now—and never to be equaled again” (Mark 13:19). In addition, Mark writes: “But in those days, following that persecution [thlipsin] (v. 24). Mark agrees with Matthew.
However, Luke uses different Greek words in his version. In 21:12 we read, “But before all this, they will seize you and persecute [diōxousin] you.” The Greek word here means: “to harass someone, especially because of beliefs, persecute” (BDAG #2).

But then, when referring to the same period of time, Luke writes in verse 23: “There will be great distress [anankē] in the land and wrath against this people.” The basic meaning of this word is “pressure” (BDAG #1 & #2). Therefore, there may be some relationship to thlipsis which in ancient Greek was used literally to mean “pressing, pressure” (BDAG). Therefore, an underlying meaning of both anankē and thlipsis is “pressure.” In addition, anankē can refer to “torture” (BDAG #3), reflecting Matthew’s and Mark’s use of thlipsis in the same sayings of Jesus.

This is supported by another fact. Matthew and Mark clearly mention persecution earlier in the teaching (cf. Matt 24:9; Mark 13:9) and then refer to the same persecution later in the teaching (cf. Matt 24:21, 29; Mark 13:19:24). It would seem Luke is doing the same, clearly mentioning persecution earlier in the teaching (cf. 21:12) and referring to the same persecution later in the teaching (v. 23).

However, it must be admitted that Luke perhaps intended to emphasize something else in Christ’s Endtimes Teaching. Scholars have recognized that Luke’s version focuses more on the Endtime experience of the Jews than Matthew’s and Mark’s versions. His mention of the wrath against this people (21:23) points to the punishment of Israel that will occur in Endtime events. Luke’s intention may be reflected in that he never uses the word eklektous (the elect) to describe the people experiencing the events in Christ’s Endtimes Teaching.

It is understandable that both Preterism and Pre-tribulationism prioritize the use of Luke’s version of Christ’s Endtimes Teaching. The former uses it to claim these things were primarily fulfilled in the attack on Jerusalem in A.D. 70. The latter use Luke to support the view that Christ’s Endtimes Teaching applies primarily to the Jews and not at all to the Church.

Of course some things in Christ’s Endtimes Teaching were partially fulfilled in A.D. 70. But it was merely a foreshadowing of the complete and final fulfillment that is yet future. Of course the Jews will be involved in the events Christ predicted, and persecuted along with the Church. But if we allow Matthew and Mark to influence our interpretation of Luke, we should be very slow to label this teaching as merely “Jewish.” Even Luke’s version was a teaching by the Founder and Head of the Church, to the “rock” (Peter) and pillars (Peter, James, and John, Gal 2:9) of the Church. ↑

Chapter 3

Introduction to Christ’s Endtimes Sermon

The clearest, most important passage of Scripture on the Second Coming

Contents

Primary Points