Revelations in Grace

A personal revelation of the gift of righteousness and grace through Christ Jesus.

Jon Paul Miles

Is Jesus supposed to return before or after the tribulation?

When Jesus is on the Mount of Olives with his disciples looking at the city of Jerusalem, he begins talking about the end times and what the fate of Jerusalem will be. This famous speech is known as the Olivet Discourse and is described in Matthew 24, Mark 13, and Luke 21. However, Luke describes this discourse in two different places, chapter 17 and chapter 21. While Matthew and Mark say Jesus will return after the days of tribulation (Matthew 24:29-30; Mark 13:24-26), Luke says Jesus will return before the tribulation (Luke 17:28-33), which has consequently led to a centuries-long debate about when Jesus returns in relation to the tribulation.

Luke 17 closely matches the Olivet Discourse. In both places, Jesus describes when the kingdom of heaven will come (Luke 17:20-21; Luke 21:31-33). Notice the many similarities:

  1. The disciples will long to see Christ’s return but shouldn’t believe false Christs (Luke 17:22-24; Matthew 24:4-5,23-27)
  2. The Son of Man will come like lightning (Luke 17:24; Matthew 24:27)
  3. The Son of Man will return (Luke 17:30; Matthew 24:29-30)
  4. The Son of Man’s return will be like Noah (Luke 17:26-27; Matthew 24:36-39)
  5. The disciples are instructed to flee (Luke 17:29-33; Matthew 24:15-18)
  6. Great tribulation (Luke 17:29-30; Matthew 24:21,36-51)
  7. Two will be together, one will be taken the other left (Luke 17:34-35; Matthew 24:40-41)
  8. Vultures will gather around the corpse (Luke 17:37; Matthew 24:28)

It’s evident that Luke and Matthew are both recounting the same speech, just in different places in their writings.

When must the disciples flee?

When each account of the Olivet Discourse is read side-by-side, one notices that the disciples are given three different signs to watch for as their signal to flee.

Matthew 24:15-18 “So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place (let the reader understand), 16 then let those who are in Judea flee to the mountains. 17 Let the one who is on the housetop not go down to take what is in his house, 18 and let the one who is in the field not turn back to take his cloak.

Mark 13:14-16 14 “But when you see the abomination of desolation standing where he ought not to be (let the reader understand), then let those who are in Judea flee to the mountains. 15 Let the one who is on the housetop not go down, nor enter his house, to take anything out, 16 and let the one who is in the field not turn back to take his cloak.

Luke 17:29-33 but on the day when Lot went out from Sodom, fire and sulfur rained from heaven and destroyed them all— 30 so will it be on the day when the Son of Man is revealed. 31 On that day, let the one who is on the housetop, with his goods in the house, not come down to take them away, and likewise let the one who is in the field not turn back. 32 Remember Lot’s wife. 33 Whoever seeks to preserve his life will lose it, but whoever loses his life will keep it.

Luke 21:20-22 “But when you see Jerusalem surrounded by armies, then know that its desolation has come near. 21 Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it, 22 for these are days of vengeance, to fulfill all that is written.

Matthew and Mark command the disciples to flee when they see the “abomination of desolation.” Luke tells them to flee on the day “when the Son of Man is revealed” and when they “see Jerusalem surrounded by armies.” Do all these describe the same event or do the disciples have multiple opportunities to flee?

Roman armies in Jerusalem are an abomination to Jews

While Matthew are Mark are writing mostly for a Jewish audience, Luke is writing to help Gentile Christians understand the words of Jesus. When Matthew and Mark describe the abomination of desolation and Luke describes armies surrounding Jerusalem, he describes the same reality.

The second commandment forbids Jews from having carved images of the likeness of anything in heaven or earth or the sea (Exodus 20:4). The Roman armies carried banners, poles, and engravings on their armor of their gods, animals, and Caesar. Jewish historian Josephus tells us the Jews begged the governor of Syria not to pass through Judea with the Roman legions in 37AD because it was a violation of the law of Moses for Jews to be in the presence of Roman ensigns (Josephus, The Antiquities of the Jews 18.5.3). Pilate also removed the ensigns he attempted to setup in Jerusalem after he saw that the Jews were willing to die than accept these signs in their city (Josephus, The War of the Jews 2.9.2-3). Roman armies surrounding Jerusalem were considered an abomination to first-century Jews, one that would lead to their desolation.

Is Luke mistaken about when they should flee?

Since Luke’s account differs from the other two writers, is he mistaken in saying the disciples should flee when Jesus returns? Although Matthew and Mark never specifically tell the disciples to flee when Jesus returns, it’s evident that they imply this in the instruction to stay “awake” and “watch” for Christ’s return so they are not destroyed when he returns (Matthew 24:36-44, Mark 13:32-37, Luke 21:34-36).

Take a minute to ask yourself, why does Jesus want them to watch for his coming? Is it for their entertainment? Is it so they can quickly get their act together the day they see him? Jesus tells them his return will be like the days of Noah when Noah hides in the ark and the flood sweeps the rest away (Matthew 24:37-42, Luke 17:26-27). He says it will be like the day Lot flees Sodom and the city is destroyed (Luke 17:24-37). Luke tells the disciples to stay awake and watch so they are not trapped and may escape the wrath that will be poured out on Jerusalem (Luke 21:34-36).

The disciples must carefully watch for Christ’s return, because they must be ready to flee Judea to the mountains to save themselves from Jerusalem’s destruction the moment they see him (Luke 17:30-33, Luke 21:20-22, Matthew 24:15-18) or they will be like Lot’s wife who hesitates and turns into a pillar of salt or like those swept away in Noah’s flood.

So Luke, Matthew, and Mark all explicitly or implicitly instruct the disciples to flee when Jesus returns.

Do they have two opportunities to flee?

Since the disciples are instructed to flee both when Jesus returns and when armies surround Jerusalem, does this imply both occur at the same time? Or do the disciples have two opportunities to flee? The first when armies surround Jerusalem and again later when Christ returns.

A linear reading of Matthew suggests Christ doesn’t return until after the great tribulation, after they should have already fled when they saw armies surrounding Jerusalem.

Matthew 24:21,29-30 For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be… 29 “Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. 30 Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory.

This would imply the Jews have an opportunity to flee when the armies first arrive and a another opportunity to flee immediately after the great tribulation but just before the Jerusalem is completely destroyed. Afterall, if Christ’s return is like Noah’s flood and the destruction of Sodom how could Jesus arrive after Jerusalem is completely destroyed with no chance to escape or with no city left to destroy? Why warn them to flee when it’s too late?

Josephus records that the Roman armies first surround Jerusalem in late May 66AD under Procurator Gessius Florus, again in August 66AD when soldiers under King Agrippa entered the city to wipe out the rebels after Eleazar forbid Gentile sacrifices in the temple, and finally in late October 66AD under Cestius Gallus and began three and a half years of devestation for the Jewish people. The final siege of Jerusalem began on Passover in April of 70AD and continued for almost five months before Jerusalem was completely destroyed.

A linear reading of Matthew means Jesus should return before the end of Passover early 70AD, when the Jewish Christians had their last chance to flee just before the Romans trapped them inside.

Does Christ return when the armies surround Jerusalem?

However, history seems to favor a 66AD return of Christ. Six days after Florus first brought his armies to Jerusalem, angelic armies in fiery chariots were seen in the clouds surrounding Judea (Josephus The War of the Jews 6.5.3; Tacitus Histories, Book 5, v.13; Pseudo-Hegesippus Ch. 44; Eusebius’ Ecclesiastical History, Book 3, Ch. 8; Sepher Yosippon Ch. 87 “Burning of the Temple”). Josephus says this happened a few days after Passover (April) but before Pentecost (June), although other reports may suggest this happend on the final day of Passover before Florus arrived.

Interestingly, using an alternate definition for one Greek word in Matthew and Mark allows a non-linear reading of the Olivet Discourse and could allow Christ to return at the same moment the armies surround Jerusalem.

Matthew 24:21-22 For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be. And if those days had not been cut short, no human being would be saved. But for the sake of the elect those days will be cut short.

Matthew 24:21-22 For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be. Yet if those days had not been cut short, no human being would be saved. But for the sake of the elect those days will be cut short.

Could Matthew be saying that although the days of great tribulation are horrible, they are necessary in order to cut short the persecution of the elect? Translating the Greek word “kai” as “yet” instead of as “and” is acceptable by the Greek. If the resulting interpretation is true, it would mean the days of tribulation for the elect come before the great tribulation of the wicked, and Jesus is describing events in a different order than supposed.

Try reading this alternative translation in context, and see if the order of events changes.

Matthew 24:9-27 9 “Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name’s sake. 10 And then many will fall away[a] and betray one another and hate one another. 11 And many false prophets will arise and lead many astray. 12 And because lawlessness will be increased, the love of many will grow cold. 13 But the one who endures to the end will be saved. 14 And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.

15 “So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place (let the reader understand), 16 then let those who are in Judea flee to the mountains. 17 Let the one who is on the housetop not go down to take what is in his house, 18 and let the one who is in the field not turn back to take his cloak. 19 And alas for women who are pregnant and for those who are nursing infants in those days! 20 Pray that your flight may not be in winter or on a Sabbath. 21 For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be. 22 Yet [it is neccesary these days of wrath be, for] if those days [of tribulation on the elect] had not been cut short, no human being would be saved. But for the sake of the elect those days will be cut short.

23 Then if anyone says to you, ‘Look, here is the Christ!’ or ‘There he is!’ do not believe it. 24 For false christs and false prophets will arise and perform great signs and wonders, so as to lead astray, if possible, even the elect. 25 See, I have told you beforehand. 26 So, if they say to you, ‘Look, he is in the wilderness,’ do not go out. If they say, ‘Look, he is in the inner rooms,’ do not believe it. 27 For as the lightning comes from the east and shines as far as the west, so will be the coming of the Son of Man.

Perhaps Matthew first speaks of the disciple’s tribulation, how they should not follow false christs, how the gospel will be preached to the whole world, and then jumps ahead to the end to describe when their relief will come and what sign they should look for to flee, before stepping back and continuing to describe how they should not be mislead by false christs. When Christ says he will come back “immediately after the tribulation of those days” he would be referring to the days of tribulation of the elect, not the great tribulation of the wicked which would happen after he comes. This suggests the elect first face a tribulation that is cut short by Christ’s return and followed by an even greater tribulation on those who persecuted them.

Luke’s order of events

In fact, Luke places the tribulation of the elect (Luke 21:12-19) before the great tribulation of the wicked (Luke 21:20-24) not afterward or during.

  1. Tribulation of the elect (Luke 21:12-19)
  2. Jerusalem is surrounded by armies (Luke 21:20)
  3. Jerusalem is trampled in wrath (Luke 21:24)

He also indicates the Olivet Discourse is not linear.

Luke 21:12 But before all this they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for my name’s sake.

This theory is further evidenced by the fact that Luke describes signs in the sun, moon, and stars in two places in the Olivet Discourse (Luke 21:11,25-26), suggesting that after Jesus jumps forward in time to describe the end of the elect’s tribulation he jumps back in time to continue describing the events leading up to the signs in the stars.

Linearly Luke 21 orders these events:

  1. The disciples long to see Jesus’s return (Luke 21:8)
  2. Signs in the sun, moon, and stars (Luke 21:11)
  3. They should flee Judea when they see armies surrounding Jerusalem (Luke 21:20-21)
  4. Jerusalem is trampled in time of wrath (Luke 21:20-24)
  5. Signs in the sun, moon, and stars (Luke 21:25-26)
  6. They should flee when the Son of Man returns (Luke 21:27)

Linearly Luke 17 orders these events:

  1. The disciples long to see Jesus’s return (Luke 17:22-24)
  2. Son of Man returns like lightning (Luke 17:24,26-30)
  3. That same day he returns they should flee their homes immediately (Luke 17:30-33)
  4. Jerusalem is trampled in time of wrath (Luke 17:29-30)

Most of the remarkable events Josephus describes in the sun, moon, and stars happen in April 66AD a month before the angelic armies appear in the clouds (Josephus The War of the Jews 6.5.3, Hegesippus 5.44, Sepher Yosippon Chapter 87 “Burning of the Temple”).

However, Cassius Dio in his work Roman History 65.8 also describes the moon suffering two eclipses in the same week and two suns in the sky at once. While I haven’t tracked down the exact timing of this event, it seems to occur sometime between 69-70AD. This could make a linear reading of Luke 21 possible.

Persecution, relief, wrath

This order of events is also a consistent theme in New Testament prophecy.

1 Peter 4:17 For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God?

Revelation 18:6 Give back to her as she has given; pay her back double for what she has done. Pour her a double portion from her own cup.

Revelation 6:10-11 They cried out with a loud voice, “O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth?” Then they were each given a white robe and told to rest a little longer, until the number of their fellow servants and their brothers should be complete, who were to be killed as they themselves had been.

2 Thessalonians 1:6-8 since indeed God considers it just to repay with affliction those who afflict you, 7 and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels 8 in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus.

Luke 21:20-24 20 “But when you see Jerusalem surrounded by armies, then know that its desolation has come near. 21 Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it, 22 for these are days of vengeance, to fulfill all that is written. 23 Alas for women who are pregnant and for those who are nursing infants in those days! For there will be great distress upon the earth and wrath against this people. 24 They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled.

The days of great tribulation were the days of wrath against the enemies of Christ for persecuting the saints. It was this persecution that would give the saints relief by stopping their attackers from focusing on them.

Long before the armies surrounded Jerusalem, a Jew close to Nero convinced him to blame the fire of Rome on the Christians and for two years, Christians across the empire were hunted down and tortured. This came to a stop when the Jewish war began in May of 66AD when the conflict with Florus’s troops began and angelic armies were seen on the clouds. Because the Romans were now focused on destroying the unbelieving Jews, they gave up on persecuting the Christians and allowed the Christians to escape into the mountains where they would find relief and be safe from the destruction of Jerusalem. This may in fact be what Jesus was prophesying.

Paul follows the same timeline as a non-linear reading of the Olivet Discourse.

  1. Thessalonians are afflicted
  2. Christ comes and gives relief
  3. Christ repays with affliction and wrath those who afflict them

This would mean Christ returns at the same moment the armies and abominations surround Jerusalem and that’s when the disciples should flee. When this happens, it ends the tribulation of the elect, gives them relief, and begins the vengeance of God on their persecutors.

How shall we decide?

So does Christ return at the moment armies surround Jerusalem or do the disciples have two opportunities to flee?

While I hope this evidence sheds more light on this intriguing debate, I can’t say I have satisfactorily resolved the issue. I would encourage you to read Luke 17, Luke 21, Matthew 24, and Mark 13 and decide for yourself what order these events happen in. But, I now see it is likely that a return of Christ before the great tribulation but after the persecution of the elect is consistent with Jesus’s words.

All End Times