There will be also, in connection with the sway of the antichrist, another event of transcendent importance. Notices of it are found scattered throughout the prophets, as well as parts of the New Testament scriptures. It is generally designated as the great tribulation; but if the subject is closely examined, it will be seen that this is but one feature of this fearful time of trial through which those upon the earth at that period will have to pass. In fact there will be a time of unexampled trouble, both for the Jews and the Gentiles; and we propose in this paper to collect some of the information which Scripture affords upon this subject, as well as to show who are the saints that will have to pass through this burning fiery furnace.
1. The time of trouble for the Jews. Jeremiah distinctly speaks of this, and to understand it clearly we will cite the passage with its context: “Thus speaketh the Lord God of Israel, saying, Write thee all the words that I have spoken unto thee in a book. For, lo, the days come, saith the Lord, that I will bring again the captivity of my people Israel and Judah, saith the Lord: and I will cause them to return to the land that I gave to their fathers, and they shall possess it. And these are the words that the Lord spake concerning Israel and concerning Judah. For thus saith the Lord; We have heard a voice of trembling, of fear, and not of peace. Ask ye now, and see whether a man doth travail with child? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness? Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it. For it shall come to pass in that day, saith the Lord of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him: but they shall serve the Lord their God, and David their king, whom I will raise up unto them” (Jer. 30:2-9). Three things are evident from this scripture. First, that Israel (as we have seen) will yet be restored to their own land; that after this—or after the restoration of many—there will be a time of unparalleled trouble; and thirdly, that then will be their final deliverance and blessing. The connection of these three things fixes the period of their tribulation, and shows that it will be after their return to their own land, and before the appearing of the Lord.
If we now turn to the prophet Daniel, we shall find similar testimony. After speaking of the actings of the antichrist (Dan. 11:36-45), he says: “At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book” (Dan. 12:1). Again, we find that, when in their own land, and in connection with the doings of the antichrist, and hence after the Lord has returned for His people, and before His appearing, the Jews will pass through a time of trouble such as there never was before.
Our Lord speaks of the same thing. Forewarning His disciples, in answer to their question, “When shall these things be? and what shall be the sign of Thy coming, and of the end of the world?” He says, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoso readeth, let him understand,) then let them which be in Judaea flee into the mountains: let him which is on the housetop not come down to take anything out of his house.” “But pray ye that your flight be not in the winter, neither on the sabbath day: for then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened” (Matt. 24:15-22; also Mark 13:14-20). This scripture is extremely important on many accounts. It connects the tribulation spoken of with an event foretold by Daniel, and hence with the antichrist, and also reveals the cause as well as the period of this unexampled trouble (See Dan. 12:11 with 9:27).
Now connecting the several scriptures given, we learn that after the restoration of the Jews, exposed again, as in the days of Antiochus Epiphanes (see Dan. 11:21-31), to the hostility of the king of the north (Syria), the Jews for protection enter into a covenant with the first “beast”— the head of the revived Roman empire. It is to this Daniel refers when he says, “And he” (that is the Roman prince) “shall confirm a” (not the, but a) “covenant with many” (or rather the many) “for one week,” that is for a week of years—seven years. But we are further told that “in the midst of the week he shall cause the sacrifice and oblation to cease” (Dan. 9:27). By the covenant which this prince had entered into with the Jews, it is evident that he had engaged to protect them in their religious observances; but now, in association with the antichrist, he is false to his treaty— orders the daily sacrifice to be taken away, and the abomination that maketh desolate to be set up (Dan. 12:11) in the holy place. That is, an idol is set up in the temple (Read 2 Thess. 2:4; and compare Rev. 13:11-17). It is to this our Lord refers in the passage we have cited; and He gives the setting up of this “abomination of desolation” as the signal of flight for the godly remnant who will be found at that time in Jerusalem. Thereon a decree will be issued to the effect that all are to worship the image that has thus usurped the place of God, and together with this the time of tribulation will commence—raging with unheard—of fury against all who refuse to obey this decree, and indeed against the Jews as such, and extending, as we may see further on, throughout the whole world.
In the mercy of God this fiery trial is limited to the half week, and will, therefore, only last three years and a half. This is the forty and two months, or the twelve hundred and sixty days, so constantly mentioned in the book of Revelation. This coincides with the testimony of the two witnesses (Rev. 11) and the divine judgments—the woes—therewith connected; and during this period also the devil, cast down to earth, vomits out his great wrath against the remnant of the woman’s seed, which keep the commandments of God, and have the testimony of Jesus (Rev. 12:9-17). And it is he, the dragon, that gives power unto the “beast,” that inspires all the actings of the head of the Roman empire, and of the antichrist against the people of God. Combining these things together some idea may be formed of the unequaled character of this tribulation. It is satanic both in its source and energy, containing every element of suffering which Satan’s malignant hate can invent and compound; but it is used by God to chasten the Jewish nation for their crowning sin in the rejection of their Messiah. If we add, that even the godly subjects of it will have no sense of God’s favor, though His Spirit is working in their hearts, we shall in some degree understand the words of our Lord: “Then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be”
This tribulation, as already said, specially affects the Jews. The passages cited from Jeremiah and Daniel confessedly apply to them, and the express reference of our Lord to the latter prophet, besides other indications in His discourse, leaves no room for doubt that He also had the same people in view. The past history of the nation, and the awful guilt they incurred in crucifying their Messiah, will help us to understand both its reason and object, while at the same time it is a consolation to remember that in every case where it is spoken of, it is speedily followed by the deliverance and blessing of God’s elect remnant.
2. Besides “Jacob’s trouble,” we read also of the great tribulation. This is mentioned in Revelation 7. In the first part of the chapter four angels are seen “standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, saying, Hint not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (vss. 1-3). Accordingly one hundred and forty-four thousand are sealed out of the twelve tribes, God’s spared remnant of Israel. Thereon we read, “After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb” (vss. 9-10). It is concerning this innumerable multitude that one of the twenty-four elders asked John, “Who are these arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb” (vss. 13-14). Now we are only stating what every one acquainted with the original readily admits, when we say that it should be read, “out of the great tribulation.” This immense multitude, therefore, have been brought through it, and are in the scene before us a saved and rejoicing host. We have consequently a plain proof that there will be not only unparalled trouble for the Jewish nation, but also, and probably about the same time (it may be a little before) a similar period of tribulation for the Gentiles—“all nations, kindreds, and people, and tongues.” This would seem to be the same event as that of which our Lord speaks as “the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth” (Rev. 3:10). As to its source and character, little if anything is revealed; but it is sufficiently accounted for by the fearful state into which the world will be plunged after the removal of the Church, and by the fact that the “beast,” who will open “his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven,” will have power “over all kindreds, and tongues, and nations. And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world” (Rev. 13:5-8).
3. The question now occurs, whether the church will be found in the tribulation? If not, who are the saints that are seen in it? As the subject is important, it may be advisable to recall the Scripture teaching on this point. In the first place it is abundantly clear, if our interpretation of the Scripture is correct, that the church will be caught away before this period. Thus we find in Revelation 19 that the beast and the false prophet (the antichrist) are taken and destroyed at the Lord’s appearing (vss. 11-21). In 2 Thessalonians we also learn that the Lord will consume that wicked one (the antichrist) “with the brightness of His coming” But we are taught in Colossians that “when Christ, our life, shall appear, then shall ye also appear with Him in glory” (ch. 3:4). In the Scripture already referred to (Rev. 19) it is also said that “the armies which were in heaven followed Him” (the Word of God) “upon white horses, clothed in fine linen, white and clean” (vs. 14). From verse 8 we gather that the fine linen is the righteousness of saints. The saints (the church) in both of these Scriptures are represented as coming with Christ, and hence it is undeniable that they must have been caught up to be with Him previously. The structure of the book of Revelation shows the same thing. “Write,” said the Lord to John, “the things which thou hast seen, and the things which are, and the things which shall be hereafter”—after these (Rev. 1:19). The first chapter contains what he saw; the second and third, “the things which are” —the church dispensation; and the rest of the book deals with the things after the church period has closed. Hence, immediately after the third chapter, the twenty-four elders are seen in heaven sitting upon thrones, clothed in white raiment, and with crowns of gold on their head (Rev. 4:4). Who are these? Their crowns bespeak their kingly, as their dress reveals their priestly character, and hence points back plainly to Revelation 1:6. They are, therefore, the saints, and thus are found translated to heaven before the commencement of the tribulation.
But it may be inquired, Who then are the great multitude which no man could number of Revelation 7, who are distinctly said to come out of the great tribulation? Now if the elders symbolize the church—not excluding the saints of past dispensations—it is clear that this multitude cannot point to the same class. The elders are in heaven, and this redeemed multitude are upon the earth; and this distinction helps us to understand who they are. They are, as described, a vast number of Gentiles brought through the tribulation into blessing, and will, therefore, enter with Christ upon the glories and blessings of His millennial kingdom; nay, they are to have a special place under His sway. “Therefore are they before the throne of God, and serve Him day and night in His temple: and He that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes” (vss. 15-17).
The other branch of the question remains, Who are the saints seen in the tribulation? They are God’s elect remnant from among the Jews. This may be seen from Matthew 24. It is of those in Judaea our Lord speaks (vs. 16). They are to pray that their flight might not be on the Sabbath (the seventh) day (vs. 20)—a direction that would have no significance except for a godly Jew under law; they are warned against false Christs (vss. 23-24)—a warning which would scarcely be understood by Christians who know that Christ is at the right hand of God; and finally, the elect are not gathered until after the tribulation, and the appearing, whereas, as we have seen, the church will appear with Christ. Indications of the same character could be collected if needful from the Revelation; but we have already shown that the elders in heaven prove that the church could not be on the earth during the tribulation. There is therefore abundant evidence to show that they are godly Jews, like Shadrach, Meshach, and Abednego, who will be cast into this burning fiery furnace, which is to be heated “seven times more than it was wont to be heated” Their sorrows and cries during this time of unequaled anguish are traced and expressed in many of the Psalm Believers of this dispensation are “turned to God from idols to serve the living and true God; and to wait for His Son from heaven, whom He raised from the dead, even Jesus, which delivered us from the wrath to come” (1 Thess. 1:9-10). For it is to them that our Lord addresses these words, “Because thou hast kept the word of My patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth” (Rev. 3:10).