The phrase the Day of the Lord should not be interpreted as a 24-hour period, but rather as a specific time referring to God’s special intervention in the affairs of man and world events.

The phrase has a twofold meaning. First, a past application of the Day of the Lord was often used in the Old Testament as a period of judgment upon Israel and specific nations, such as Babylon (Isaiah 13:6). Second, the Day of the Lord is spoken of as a future time that encompasses a number of end-times events, such as the judgments in Daniel’s 70th week, Christ’s Second Coming, the Millennial Age, and the destruction of the heavens and earth by fire in preparation for the new heavens and new earth.

The Prophecies of Joel

The first half of the book of Joel’s prophecy emphasizes God’s judgment on the land of Israel. In chapter 1, Joel announced that an awesome locust plague would sweep through Judah, stripping the land of its vegetation and resulting in drought and starvation throughout the nation. The priests in Judah are told to call the elders and inhabitants of the land to a time of fasting and repentance at the Temple in hopes that their cries to God would stay the Day of the Lord’s judgment.

The Lord promises to deliver Judah and bring prosperity to the nation by restoring the years that the locusts have eaten.

In chapter 2, the locust plague is illustrative of a massive army that will descend on Judah from the north, resulting in its destruction and captivity. Aware of the invasion from the north, Judah is again called on to cry to God for mercy in hopes that He will spare the nation. Looking into the far future, the northern invasion foreshadows a great Day of the Lord’s judgment that will take place during the Great Tribulation, when the nations of the world will converge on Israel for the campaign of Armageddon. During this Tribulation, the Lord will hear the repentant pleading of His people and have pity on them. The Lord promises to deliver Judah and bring prosperity to the nation by restoring the years that the locusts have eaten.

With a sweep of his pen, Joel transports the reader to the time of Messiah’s return and enumerates many of the spiritual blessings Israel will experience, as well as the awesome signs of judgment that will precede His coming.

In the second half of Joel’s prophecy, presented in chapter 3, the emphasis is on the final judgment of the nations and the future blessings Israel will experience when the Messiah sets up His Millennial rule. The Jewish people will be vindicated for their many centuries of suffering at the hands of the Gentile nations. And Messiah will bring the nations to judgment.

The text is not in chronological order. In chapter 3, Joel presents the judgment of the Gentiles before the battle of Armageddon. Joel ends his prophecy with broad strokes, outlining the peace and prosperity Israel is to experience when Messiah sets up the Millennial Kingdom.

The “Days” of Scripture

To understand what is meant by “the Day of the Lord,” one must understand the difference between man’s day and the Lord’s day. There are four key days mentioned in Scripture. First is man’s day. This phrase is used in 1 Corinthians 4:3 in reference to “man’s judgment.” The apostle Paul said, “But with me it is a very small thing that I should be judged by you or by a human court.” This “human court” is literally man’s day, having reference to the day which now is, when men have control over human government.

Second is the “day of Christ,” mentioned six times in Scripture (1 Corinthians 1:8; 5:5; 2 Corinthians 1:14; Philippians 1:6, 10; 2:16). It refers to the time when Christ will come to rapture the church (1 Thessalonians 4:13–18) out of the earth, taking Christians to be with Him (John 14:1–3) forever.

The Day of the Lord refers to the direct intervention of God in the affairs of man after the Rapture of the church.

Third is the “Day of the Lord,” which speaks of a dark, gloomy day (Joel 2:1)—a time of judgment. The Day of the Lord refers to the direct intervention of God in the affairs of man after the Rapture of the church. It covers the Tribulation (Revelation 6—19), Millennial Kingdom (20:1–10), and the Great White Throne Judgment (vv. 11–15). It is not only a time of judgment on the wicked, but a time of great blessing for the redeemed of Israel and the church.

Fourth is the “day of God,” mentioned in 2 Peter 3:12, which refers to the heavens passing away, the elements melting, the earth being renovated by fire, and the establishment of a new heaven and earth, ushering in the eternal state.

The words destruction from the Almighty (Hebrew, shod and shaddai, Joel 1:15), come from the Hebrew word shadad. It is a play on words showing the comparison between the individual (God) who will cause the destruction and the literal destruction.

Joel’s prophecy of the Day of the Lord provides a greater understanding of Israel’s prophetic history. Hopefully, this prophecy will give you a renewed appreciation for Israel’s long struggle to survive over the centuries and an understanding of the future Day of the Lord the nation must face.

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About the Author

One of the intriguing mysteries of the book of Revelation is the identity of the 144,000 in chapters 7 and 14. In this prophecy, an angel announces that certain servants of God will be sealed on their foreheads, a sign of protection against the judgments being poured out in the Tribulation period (7:3). The apostle John writes of these servants, “And I heard the number of those who were sealed. One hundred and forty-four thousand of all the tribes of the children of Israel were sealed” (v. 4).

How should we understand this verse?

The Literal Understanding: Children of Israel

The simplest and best interpretation is to take the Bible literally at face value. We must address two elements with this prophecy: 1) labeling those servants as the “children of Israel” and 2) the meaning of the number 144,000. Following the literal understanding, exactly 144,000 Jewish people have been set aside for a particular purpose during the Tribulation. The phrase children of Israel points to the descendants of Abraham, Isaac, and Jacob. The text identifies this group even more clearly in the following verses (vv. 5–8), mentioning 12 Hebrew tribes specifically by name. Later, in Revelation 14:1, the reference to Mount Zion again points to these people’s Hebrew heritage. Thus, the Jewishness of the designation could not be established more strongly.

Following the literal understanding, exactly 144,000 Jewish people have been set aside for a particular purpose during the Tribulation.

We should take the number 144,000 at face value. In fact, contrary to some commentators’ understanding, we should understand the vast majority of numbers in the book of Revelation literally. For example, there are precisely seven churches in Asia Minor (1:4, 11; chaps. 2—3). In addition, there are exactly seven seals, seven trumpets, and seven bowl judgments (chaps. 6—19). It is true that the terms seals, trumpets, and bowls are figurative. It is also true that the descriptions of the judgments being poured out in Revelation 6—19 are often symbolic or figurative (for example, the four horsemen of the Apocalypse in chapter 6). 

However, it is untrue that the numbers are nonliteral. John lists a series of seven judgments called seal judgments. This holds for the seven trumpet judgments and seven bowl judgments. Another example is the use of the number three in a literal sense in 16:13. In this verse, “three unclean spirits like frogs” appear. While the term frogs is symbolic, the text identifies these three as evil spirits associated with the Dragon (Satan), the Beast (Antichrist), and the False Prophet (vv. 13–14). The number three refers literally to three personages. There are many more references, but these are sufficient to highlight the overwhelming use of literal numbers in Revelation. So, we have no valid reason to take the number 144,000 nonliterally.

The Problem With Symbolic Interpretation

Despite this evidence, many reject the understanding that the 144,000 refer to those in Israel during the Tribulation. For example, Jehovah’s Witnesses view the 144,000 as a reference not to Jewish people but to God’s people, which in their cult interpretation means themselves. They sometimes suggest the 144,000 cannot refer to those in Israel because the list of tribes differs from the normal list. In particular, the tribe of Dan is missing in Revelation 7:5–8, while Joseph and his son Manasseh are both listed.

The problem with this argument is that the Bible gives different lists of the tribes in various passages. Genesis 49 gives the list of the original 12 sons of Israel (see also Numbers 1:1–17, 47). The Millennial vision in Ezekiel includes both of Joseph’s sons—Manasseh and Ephraim—in place of Joseph, listing 13 total tribes (Ezekiel 48:1–29). Although we do not know why the tribe of Dan is missing in the Revelation 7 list, this problem does not suggest abandoning literal interpretation. The text tells us who the 144,000 are: members of the tribes of Israel listed in the passage.

These nonliteral understandings of the 144,000 reflect traditional Replacement Theology in which the church replaces Israel in God’s plan for history, leaving Israel without a national future.

Unfortunately, some Bible-believing, born-again Christians take a nonliteral view of the 144,000 and the 12 tribes. Not only is the divergent list sometimes referenced, but the large number of symbols and figures of speech in Revelation lead interpreters to assume that 144,000 is a number that simply speaks of completion. They believe the number references an indefinite amount of God’s people in the church.

However, as shown above, we should not consider the numbers in Revelation figurative or symbolic. These nonliteral understandings of the 144,000 reflect traditional Replacement Theology in which the church replaces Israel in God’s plan for history, leaving Israel without a national future. The text says that these 144,000 protected servants come from 12 tribes of Israel. This is evidence that God has a future for the Jewish people. The apostle Paul taught that one day all Israel will be saved (Romans 11:26–29). In the end, the Jewish people will come to their Messiah, Jesus, who was pierced for them (Zechariah 12—14). There is absolutely no good reason to reject a literal interpretation of the 144,000 in the book of Revelation.

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About the Author

There will be a great spiritual transformation of Israel before Christ’s final return.

Those before us in Dispensational Theology developed the scriptural conviction that the people of Israel will one day be saved as a nation in their Promised Land. Dispensationalists taught this boldly—as was the case when The Friends of Israel was born in 1938, even before the modern State of Israel existed.

But this clear, biblical teaching has fallen on hard times, and many are conflicted.

Some reason that modern Israel simply cannot be the people that God promises to bring back to the land because the nation is largely unbelieving. They see its current presence in the Middle East as entirely inconsequential.

Such thinking misses the mark entirely. Israel’s return to its land is an event unparalleled in all history. The idea that the nation’s restoration is utterly unrelated to the biblical predictions regarding Israel’s future seems to strain credulity. 

I agree with prophecy scholar Dr. Thomas Ice’s statement: “Modern Israel is prophetically significant and is fulfilling Bible prophecy.”

Yet, Israel today remains largely in unbelief! How can this possibly be the result of God’s work?

A Two-Phased Return

Just like numerous prophetic events, Israel’s return takes place in two distinct phases. Ice explains: 

Readers of God’s Word need to be careful to distinguish which verses are being fulfilled in our day and which references await future fulfillment. In short there will be two end-time regatherings: One before the tribulation and one after the tribulation.

Ezekiel 36 and 37 clearly demonstrate this reality. Both chapters speak of both aspects of Israel’s return and restoration. Utilizing a writing style common in the Hebrew Scriptures, chapter 36 gives us the broad overview, then chapter 37 retells the story, providing additional details for emphasis.

Ezekiel 36:24 promises that God will bring the people of Israel “from among the nations … out of all countries.” The Jewish people’s return from the Babylonian/Medo-Persian captivity that commenced under King Cyrus of Persia in 539 BC (Ezra 1:1–4) does not fully encompass this prophecy. Something far greater will happen as the world approaches the end-times. 

In Ezekiel 36:25–38, we see that the people of Israel will be spiritually transformed once they come back “into [their] own land” (v. 24). The land itself also will be physically transformed and will one day “become like the garden of Eden” (v. 35).

The key is understanding that this transformation takes place with the people in the land. Astute Bible students know that Israel must be back in the land, constituted as an unbelieving nation, to submit to a covenant with the Antichrist (Daniel 9:27). That covenant will mark the beginning of the Tribulation. Even at the midpoint of the Tribulation, Jerusalem will still be “spiritually … called Sodom and Egypt” (Revelation 11:8).

Israel will be regenerated spiritually only after returning to its land.

Ezekiel 37—the well-known dry bones passage—reemphasizes this pattern, showing that Israel will be regenerated spiritually only after returning to its land. It is there that the lifeless bones of the people of Israel will come alive again (vv. 1–21). Then, finally, the whole nation and land will be transformed (vv. 22–28), which will involve the permanent reunification of all 12 tribes (v. 22), a political revival (vv. 24–25), and a spiritual renewal in which the land will house God’s “sanctuary … forevermore” (v. 26).

Zephaniah 2:1–2 teaches explicitly that God will “gather” the “undesirable nation,” which will take place “before the Lᴏʀᴅ’s fierce anger comes upon” them. This is the chastening of the Tribulation, the purpose being to bring Israel to repentance and to receive its king (Zechariah 12:10). Only then can there be a final, spiritual regathering in preparation for His Kingdom (Matthew 24:31).

The Great End-Times Revival

How will such wonders unfold during the days of the Tribulation? The people of Israel must return to their land as an unbelieving nation. God will confront them and draw them to their Messiah through the gospel ministry of the two witnesses (Revelation 11:3) and their 144,000 disciples who will be sealed from “all the tribes of the children of Israel” (7:4). Together, these end-times ministers will help bring the salvation of a countless multitude of Gentiles (vv. 9–17), as well as “all Israel” (Romans 11:26; cf. Zechariah 13:8–9).

God has long been bringing the people of Israel back to their ancient homeland.

God has long been bringing the Jewish people back to their ancient homeland. Many return in unbelief, but God will bring them to faith and spiritual life in the land before their ultimate return to receive all the blessings He has promised them in the coming Kingdom. We must proclaim these biblical realities with certainty and conviction. 

As Dr. Arnold Fruchtenbaum writes,

When the Bible speaks of a worldwide regathering of the Jewish people, it speaks of two distinct events. … First, there is to be a worldwide regathering in unbelief in preparation for judgment—specifically, the judgment of the tribulation. That is to be followed by a second worldwide regathering in faith in preparation for blessing—specifically, the blessing of the Messianic kingdom. … Once it is recognized that the Bible speaks of two such regatherings, it is easy to see how the present State of Israel fits into prophecy.¹

Believers who firmly grasp Israel’s coming transformation will be reinforced in the hope “that He who has begun a good work in [us] will complete it until the day of Jesus Christ” (Philippians 1:6). 

May God help us clearly comprehend His revealed plan for Israel in the future and for us who trust Him today.

Endnote
¹  Arnold Fruchtenbaum, The Footsteps of the Messiah: A Study of the Sequence of Prophetic Events, 6th ed. (San Antonio, TX: Ariel Ministries, 2023), 104.

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About the Author

Although I was only 8 years old and my mind was consumed largely with baseball cards and G.I. Joes, I knew the world was on edge as it approached the year 2000.

I remember talk of the Y2K bug and the havoc it might wreak on technological infrastructure. (That’s one powerful beetle, I remember thinking.) Though the adults in my life weren’t fearful of such an event, the question marks that punctuated their speculations caused some fear on my part.

Then, there was discussion of the Rapture. I don’t remember ever hearing about it prior to that New Year’s Eve; but as I sat next to my grandmother in the church auditorium, watching a film about the imminency of Christ’s snatching up of His church, I was entirely freaked out. In fact, I remember wondering if the Lord might return that very night, exactly at 12 a.m. Eastern Standard Time.

Needless to say, the grid did not collapse that night; and the Lord did not return. But for many years, my young mind associated prophecy with fear. 

Though I no longer view prophecy that way, many Christians do, especially when it comes to studying the book of Revelation. John’s visions of war, devastation, and the Antichrist cause many believers to wrap up their annual Bible reading plan a few weeks early, skipping the book altogether.

While I sympathize with such feelings, I must push back against them because they betray a misunderstanding of the book and an improper way of approaching it.

Let’s take a look at these errant approaches and consider how believers ought to read the book of Revelation.

Improper Approaches

1. With intimidation. Many Bible readers complain that interpreting Revelation is too complex and, therefore, do not read it. Indeed, even some faithful pastors say they are intimidated by the prospect of teaching through the book. Yet, if we claim to believe that “all Scripture is given by inspiration of God” and profits believers (2 Timothy 3:16–17), what right do we have to exclude a portion of God’s revealed Word from our study?

If God thought something was important enough that He revealed it in His Word, then it most definitely demands our study.

2. With disinterest. This view is espoused often by those frustrated with the various (and diverging) interpretations of prophecy. “I’m not amillennial, premillennial, or postmillennial,” they say. “I’m panmillennial—the Lord will cause all things to ‘pan out’ in the end.” While it’s good for a laugh, it makes for a horrible approach to the Scriptures. Imagine if we applied such a lazy approach to other areas of theology, such as the deity of Christ or gender roles in the church. If God thought something was important enough that He revealed it in His Word, then it most definitely demands our study.

3. With fear. For some, like my 8-year-old self, Revelation is a fear-inducing part of the Bible, best to be avoided. But Revelation should be fearful only for unbelievers, on whom the wrath of God abides (John 3:36), not for those who have escaped the wrath to come (1 Thessalonians 1:10). In fact, Jesus promises a special blessing to those who read and obey Revelation (Revelation 1:3).

Proper Approaches

So, how should a Christian approach the book of Revelation?

1. With awe. While Christians should not be fearful of Revelation, it’s not wrong to come away from a study of it with a healthy fear of and respect for God. The Jesus we encounter in Revelation doesn’t resemble the “meek and mild” baby of the Christmas account. Yes, for believers, Jesus is our brother and friend (John 15:13; Hebrews 2:11), but He is also the One who has coming from His mouth “a sharp sword, that with it He should strike the nations. And He Himself will rule them with a rod of iron” (Revelation 19:15). 

This should cause believers to tremble, not in terror, but in awe that such an omnipotent God would claim us as His own.

2. With confidence. The world is a dark place, filled with injustice and unrighteousness. But believers should come to the book of Revelation confident in its articulation of how the rightful King will bring true and lasting justice, peace, and righteousness to the world. 

Believers should come to the book of Revelation confident in its articulation of how the rightful King will bring true and lasting justice, peace, and righteousness to the world.

Jesus’ revelation reminds Christians that He is in charge of history. Jesus told the apostle John, “It is done! I am the Alpha and the Omega, the Beginning and the End” (21:6). He began time, He has superintended the affairs of men, and He will bring all things to a just conclusion.

Additionally, believers should approach the book of Revelation with confidence because it tells of our enemy’s defeat. Today, Satan “walks about like a roaring lion, seeking whom he may devour” (1 Peter 5:8). But John tells us that, in his vision, he watched as “the devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. And they will be tormented day and night forever and ever” (Revelation 20:10).

Believers who study Revelation should have the same confidence that the reformer Martin Luther had when, in the hymn “A Mighty Fortress Is Our God,” he wrote,

The Prince of Darkness grim,
We tremble not for him;
His rage we can endure,
For lo, his doom is sure,
One little word shall fell him.

3. With worship. If we read the book of Revelation and come away with facts, figures, and an accurate eschatological position, but not a heart full of love and humility before the Lord, then we’ve missed the point. Reading Revelation should lead every believer to worship.

Indeed, doxologies—praises to God—are strewn throughout Revelation. Saints and angels gather around God’s throne to worship Him for meting out righteousness and justice. In reading Revelation, believers can get a headstart on what they will do for all eternity.

Thankfully, the fear I initially associated with prophecy and the book of Revelation subsided, thanks in large part to actually picking up the Bible and reading it. What I found there was a book of admonition, encouragement, and exaltation of the Lord Jesus.

So, give it a try. Devote some time to reading through the book of Revelation, and see if it doesn’t lead you to awe, confidence, and worship!

About the Author

For generations, people have asked and pursued questions concerning the Great Tribulation described in Scripture. Many have asked, “Who will experience the Tribulation?” and, “Where will the church be?”

While tribulation in general has been part of mankind’s experience since the fall of man (Genesis 3), this article addresses the defined period we understand as the Tribulation. The actual definition of the word tribulation is from the Greek word thlipsis, whose root word means to crush, press, or squeeze.

This Tribulation is referred to as “the time of Jacob’s trouble” (Jeremiah 30:7); the “day of wrath” (Zephaniah 1:15), and the “time of trouble” (Daniel 12:1). In Matthew 24:21–22 Jesus said, “For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be. And unless those days were shortened, no flesh would be saved.” In Revelation 6–18, John wrote of this time period as a time of unparalleled suffering, distress, and affliction on mankind. 

Wrath and Repentance

What would be the purpose of this eventful time period? First and foremost, God’s purpose is to bring Israel to repentance. Gabriel, the angelic messenger to Daniel, said “Seventy weeks are determined for your people [Israel] and for your holy city.” The prophetic vision that Gabriel shared focused on the Jewish people (Daniel 9:24). We understand the 70 weeks as 490 years of specific prophetic events.

As the vision unfolded, Gabriel referred to the 70th week during which a man (Antichrist) will make a covenant regarding Israel, which is soon broken: “On the wing of abominations shall be one who makes desolate” (v. 27). In Matthew 24:15 Jesus referred to Daniel’s prophecy in regard to the abomination of desolation. In Matthew 24–25 Jesus addressed Israel, preparing them for the seven-year period when God’s wrath will be poured out on the earth.

This 70th week of Daniel will come to a conclusion when the Lord Jesus Christ returns in power and glory. Matthew 24:29–30 states, “Immediately after the tribulation of those days… they will see the Son of Man coming on the clouds of heaven with power and great glory.” The prophet Zechariah also described this specific time, writing, “Behold, the day of the Lᴏʀᴅ is coming…. For I will gather all the nations to battle against Jerusalem…. Then the Lᴏʀᴅ will go forth and fight against those nations…. And in that day His feet will stand on the Mount of Olives” (Zechariah 14:1–4).

Israel’s salvation as a nation is the outcome of the Lord’s glorious return!

What else takes place when the Lord returns? Zechariah answered, “And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn” (12:10).

Israel’s salvation as a nation is the outcome of the Lord’s glorious return! 

Upon Jesus’ return to the earth to save Israel, He will defeat the enemies of the Jewish people and then establish His Millennial Kingdom, bringing an end to the times of the Gentiles as prophesied by Jesus in Luke 21:24. In summary, we can conclude that the purposes of the Tribulation are (1) to bring Israel to repentance, (2) to bring God’s judgment on rebellious mankind, and (3) to bring an end to the time of the Gentiles.

The Church Removed

But what of the church? Will the church experience this time of Tribulation?

If the Tribulation’s main purpose is to bring Israel to repentance and to pour out God’s wrath on rebellious mankind, we can conclude there is no purpose for the presence of the church, or the body of Christ. We have several reasons to be confident of this view:

1. While the church is mentioned in Revelation 2–3, there is no mention of the church in chapters 6–18, which describe the events of the Tribulation.

2. The body of Christ is made up of those who have placed their faith in Christ alone for salvation and His completed work on the cross. Christ bore the cup of God’s wrath for the sins of mankind, and at the moment of salvation we are saved from God’s wrath (3:10). Believers “wait for His Son from heaven, whom He raised from the dead, even Jesus who delivers us from the wrath to come” (1 Thessalonians 1:10).

3. The Rapture of the church—when believers who are alive at the Lord’s return for His betrothed bride (John 14:1–3; 1 Thessalonians 4:13–18) are “caught up” to meet the Lord in the air—is a future event that brings an end to the Church Age and sets the stage for “the time of Jacob’s trouble,” the Tribulation. 

Finally, we must ask, “Will anyone come to salvation during the Tribulation?” We can conclude that people will be saved during this time because:

In God’s grace and mercy, He has not left the distressed world without such a witness.

1. God provides this world with witnesses: Revelation 14:1–5 describes the presence of 144,000 who are “redeemed from among men” (v. 4). In God’s grace and mercy, He has not left the distressed world without such a witness.

2. Revelation 7 describes Tribulation saints as those “who came out of the great tribulation, and washed their robes and made them white in the blood of the Lamb” (v. 14). 

While believers will not experience this horrific time period, we need to remember that after the Rapture, God is going to pour His judgment out on this world. Beyond following the Great Commission (Matthew 28:19–20), surely our hearts should be moved with compassion to share the Good News of the gospel with those who will otherwise face the certainty of God’s judgment.

About the Author

As the miles and hours of travel pass on a road trip, children typically ask that frustrating question: “Are we there yet?” Every parent knows this scenario and, in response, tries to distract, entertain, or assure the kids of the great things to come when the trip is over.

As Bible-believing Christians, we, too, wonder when the journey will be over, when all the prophecies of Scripture concerning the end-times will be fulfilled and we can experience the great blessings of Messiah’s return. The Thessalonian church shared this concern 2,000 years ago (2 Thessalonians 2:1–2). 

Evaluating the effects of major developments in recent years, including COVID-19 and the unprecedented unrest and confusion unleashed across the whole earth, we also find ourselves asking, “Are we there yet? Have we reached the start of the Tribulation period?”

Good Bible teachers often say, “There is nothing that has to happen before the Rapture can take place.”

Living in the Church Age, we have the privilege and responsibility of sharing the gospel and living for His glory. When this present age comes to an end, Christ will come in the air to take His church from the earth (1 Thessalonians 4:13–18) to be with Him in heaven (John 14:1–3). This Rapture will take place suddenly (1 Corinthians 15:51–53) and without warning. We look forward to this Blessed Hope, knowing we will be with our Savior.

Following the departure of the church, an emerging world leader, the Antichrist, will make a covenant with the nation of Israel (Daniel 9:27). Then the Tribulation will have begun.

Good Bible teachers often say, “There is nothing that has to happen before the Rapture can take place.” This is true—but there are other things we need to be aware of. 

The Jewish Regathering in Israel

We have seen amazing prophecies fulfilled concerning the return of the Jewish people to the land of Israel (Ezekiel 36:24). This return is essential for the fulfillment of yet future prophecies requiring the Jews to be in the land. In Israel:

• Antichrist will make a covenant with the Jewish people.

• “Gog of Magog” will attack the nation and be repelled by God (Ezekiel 38).

• 144,000 Jewish witnesses of Messiah will be raised (Revelation 7:4–8), along with the two witnesses in Jerusalem (11:3–12).

• Believing Jews who obey Jesus will flee at the midpoint of the Tribulation (Matthew 24:15–20).

• Jesus will return in the Second Coming (Zechariah 12:9–10; 14:1–5). 

Israel is again a nation in the Promised Land, paving a path to these prophecies. But are there any other indicators concerning the Tribulation period we need to consider?

The Antichrist’s Arrival

While the time between the Rapture of the church and the signing of the covenant is not stated, it may well be a relatively short period. It seems logical that some significant things need to develop leading up to the Tribulation. 

First, the emerging leader, who will come from the old Roman Empire (Daniel 7:23–25; 9:26), needs to be “groomed and ready” (spiritually and politically) to make a covenant with Israel with authority. His identity as the Antichrist, however, may not be clearly revealed until after the Rapture (2 Thessalonians 2:3). In the early part of the Tribulation, he will “subdue three kings” and form a new kingdom, a confederation with seven other leaders (Daniel 7:24). 

We believe him to be the one foretold in Revelation 6:2, riding a white horse, holding a bow, having been given a crown, and going out conquering and to conquer. Do we see any current leader with the right prerequisites emerging from the shadows? Not that we are aware of. There are other considerations too. 

The Pestilence Problem

While some of the conditions necessary for the commencement of the Tribulation may be in place already, Jesus told His disciples specifically what to look for. When Jesus was asked, “When will these things be?” (Matthew 24:3), He listed several things, taken together as a cluster, that would indicate the commencement of the Tribulation: 

• It will be a time of deception (v. 4).

• Many will come in His name claiming to be the Christ (v. 5).

• There will be wars and rumors of wars (v. 6).

• Nation will rise against nation and kingdom against kingdom (v. 7).

• There will be famines, pestilences (widespread and deadly plagues or diseases), and earthquakes in various places (v. 7). 

While pestilence is one of the signs of the end of the age (a description COVID-19 seems to fit), we do not have all the other conditions existing at the same time. Many other pandemics have come and gone, some of which were much larger and more devastating than COVID-19 has been. 

• Swine flu claimed 500,000 lives from 2009–10.

• HIV/AIDS claimed 36 million lives from 1981–2020.

• Spanish flu claimed 50 million lives from 1918–1920.

• The Black Plague claimed an estimated 135 million lives from 1346–1353.

Signs of the Times

Are all these signs evident together right now? Not yet.

Nevertheless, we can see some things in the world today that could be building up toward the end-times prophecies.

• Under COVID-19 regulations, governments all over the world exercised unprecedented control over citizens.

• Some leaders have proposed a one-world government to deal with issues like climate change, terrorism, poverty, international crime, and health crises.

• The “falling away” (2 Thessalonians 2:3) may well be the culmination of events and moral decline we see today.

• While Russia, Turkey, and Iran do not have a formal alliance, they have shown an increasing desire to cooperate for mutual defense.

These concerning examples could be seen as a prelude to the prophetic future. While we don’t know when the Tribulation will commence, even now, God may be gradually setting the stage for its arrival.

Our Response

In light of all these things, what should be our Christian response? 

1. We must not be consumed by what we see happening around us or by our own thoughts and suspicions of others. Be aware but not consumed—we belong to God, our strength and shield. His Word alone should be our guide to truth and meaning for these times. Confusion comes from Satan, but stability and peace come from faith in God Almighty. He has promised to never leave or abandon us.

2. We must fix our eyes firmly on the Lord, prayerfully trusting Him in everything. Scripture tells us to trust in the Lord and lean not on our own understanding (Proverbs 3:5–6); to be anxious for nothing, making our requests known to God, whose peace will guard our hearts and minds (Philippians 4:6–8); and to trust and keep our minds on God, who will keep us in perfect peace (Isaiah 26:3).

While we don’t know when the Tribulation will commence, even now, God may be gradually setting the stage for its arrival.

As we begin 2023, we must remember that we are called to be salt and light and to testify of our faith in Christ. We need to help people around us see the Lord’s peace in our own lives and that He alone can meet the deepest needs and fears of life for them too. We need to be ready to share His Word and be His witnesses to a lost and needy world. 

So, are we there yet? Not yet—but the time of Tribulation is coming, perhaps soon. And, thankfully, the Lord is returning for His church even sooner. Let’s lift our eyes to God and trust the One who is ultimately in control, no matter what stands before us.

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