In the Gospels of Matthew (Chapter 24), Mark (Chapter 13), and Luke (Chapter 21), Jesus talks about "the end." He's not talking about the end of the world, but specifically about the destruction of Jerusalem and its Temple. This discussion focuses on the final period of the Old Covenant, the Jewish religious system preceding Jesus' sacrifice.
Jesus was evident that the people listening to Him at that time – "this generation" – would live to see these events unfold. The "Great Tribulation" refers to the awful period of suffering, war, starvation, and widespread killing that happened just before the Temple was destroyed in 70 A.D.
The tricky part, or what seems to contradict this idea, is what Jesus says immediately after this.
“Immediately after the distress of those days, the sun will be darkened, and the moon will not shed its light; the stars will fall from the sky, and the powers of the heavens will be shaken. Then the sign of the Son of Man will appear in the sky, and then all the peoples of the earth will mourn; and they will see the Son of Man coming on the clouds of heaven with power and great glory." Matthew 24:29-30 (CSB)
When reading Jesus' words, it sounds like he's saying his Second Coming would happen right after the "Great Tribulation." This brings up a couple of big questions: Did the Second Coming already happen in 70 A.D. when Jerusalem was destroyed? And if so, did we miss it?
Let's be clear: the word "immediately" in Jesus' statements can't be ignored. It means right away. If we accept that the Tribulation happened during the generation alive back then, we also have to accept that whatever Jesus describes next happened immediately after it. These verses, then, seem to describe the culmination of the Tribulation.
To grasp what Jesus meant, we need a much deeper understanding of the Old Testament than most people have today. Jesus' audience knew the Old Testament inside and out. They had heard it read and explained countless times, and had even memorized large sections. Biblical imagery and expressions were ingrained in their culture and vocabulary from childhood, a tradition that spanned generations.
The key is that when Jesus spoke about Jerusalem's fall, he used prophetic language. There was a specific "language" of prophecy that anyone familiar with the Old Testament would have instantly recognized. As Jesus predicted the complete end of the Old Covenant system, which, in a way, was like the end of an entire world, he spoke about it just as the Old Testament prophets would have: in the powerful language of covenantal judgment.
We'll examine each part of this prophecy, looking at how its use by earlier Old Testament prophets helps us understand its meaning in Jesus' discussion about Jerusalem's destruction. Remember, the Bible alone is our ultimate source of truth.
Does this interpretation of "immediately" and its implications for the Second Coming make more sense now?
THE SUN, MOON, AND STARS
Jesus taught that right after the "Great Tribulation," the world as they knew it would dramatically change. He spoke of the sun and moon going dark, stars falling, and the fundamental "powers of the heavens" being shaken.
This dramatic language comes from how the Old Testament describes the heavens. In Genesis 1:14-16, the sun, moon, and stars are created as "signs" that "govern" the world. But beyond their literal function, these heavenly bodies were also used in the Bible to represent earthly rulers and authorities. So, when God threatened to judge these earthly powers, the prophets used the imagery of the cosmos collapsing to describe it.
For example, when Isaiah prophesied about the fall of Babylon to the Medes in 539 B.C., he used this very type of imagery to depict the devastating judgment coming upon that powerful empire.
"Look, the day of the LORD is coming —cruel, with fury and burning anger —to make the earth a desolation and to destroy its sinners. Indeed, the stars of the sky and its constellations will not give their light. The sun will be dark when it rises, and the moon will not shine." Isaiah 13:9-10 (CSB)
It's important to note that Isaiah also later predicted the downfall of Edom using similar imagery of a "de-creation." This means he described the destruction of Edom in terms that echoed the unmaking of the original creation, painting a picture of utter devastation and reversal of order.
"All the stars in the sky will dissolve. The sky will roll up like a scroll, and its stars will all wither as leaves wither on the vine, and foliage on the fig tree." Isaiah 34:4 (CSB)
Around the same time as Isaiah, the prophet Amos also foretold the destruction of Samaria (which happened in 722 B.C.) using very similar language. He described its downfall as if the natural order of the universe itself was unraveling, echoing the idea of a "de-creation."
"And in that day, this is the declaration of the Lord GOD — I will make the sun go down at noon; I will darken the land in the daytime." Amos 8:9 (CSB)
Just like Isaiah and Amos before him, the prophet Ezekiel also used powerful, world-ending imagery to describe God's judgment, specifically against Egypt. God, speaking through Ezekiel, basically said:
“When I snuff you out, I will cover the heavens and darken their stars. I will cover the sun with a cloud, and the moon will not give its light. I will darken all the shining lights in the heavens over you, and will bring darkness on your land. This is the declaration of the Lord GOD." Ezekiel 32:7-8 (CSB)
It's important to understand that none of these events described—like the sun and moon going dark or stars falling—actually happened in a literal sense. God didn't intend for people to interpret these statements word-for-word.
However, in a poetic sense, these things absolutely did occur: for those wicked nations, it was as if "the lights went out." This is simply figurative language, which wouldn't be surprising if we were more familiar with the Bible's literary style.
So, in Matthew 24, Jesus is using prophetic language that his disciples would have immediately understood. He's essentially saying that the light of Israel is going to be put out; the nation with whom God had a covenant will cease to exist. When the Tribulation ends, the old Israel will be no more.
THE SIGN OF THE SON OF MAN
Many modern Bibles translate Matthew 24:30 as something like: "And then the sign of the Son of Man will appear in the sky..." However, this isn't quite right. This translation often comes from the idea that this passage is about Jesus's Second Coming, but that's a misunderstanding.
If we translate directly from the original Greek, it actually says:
"And then will appear the sign of the Son of Man in heaven."
Notice two important differences in this more accurate translation:
1. Location: It's not just "the sky," but "heaven." This points to a deeper, spiritual reality, not just something visible in the atmosphere.
2. What's in heaven: It's not the "sign" that's in heaven; it's the "Son of Man" (Jesus himself) who is in heaven.
So, the real point of this verse is that the terrible judgment that came upon Israel, with the destruction of Jerusalem and its Temple in 70 A.D., was actually a clear sign. It showed that Jesus Christ was ruling from heaven, sitting at God's right hand, exercising His authority and bringing justice upon His enemies.
This divinely planned catastrophe in 70 A.D. revealed that Christ had taken the Kingdom away from old Israel and given it to the Church. The destruction of the old Temple was the ultimate proof that God had abandoned it and was now residing in a new "Temple," which is the Church, made up of believers.
All these events were essential parts of Jesus's First Coming—crucial elements of what He achieved through His death, resurrection, and ascension to His throne. This is why the Bible links the outpouring of the Holy Spirit on the Church and the destruction of Israel as fundamentally the same event; they were deeply connected from a theological perspective. The prophet Joel, for instance, spoke of both the Day of Pentecost (when the Holy Spirit came) and the destruction of Jerusalem almost in the same breath.
THE CLOUDS OF HEAVEN
This brings us to the next part of Jesus's prediction about Jerusalem's destruction: "then all the peoples of the earth will mourn; and they will see the Son of Man coming on the clouds of heaven with power and great glory" Matthew 24:30, CSB).
The word "peoples" or "tribes"(ESV) here mainly refers to the tribes of Israel. Their "mourning" likely has a double meaning. First, they would mourn due to their suffering and the loss of their land. Second, they would eventually mourn in repentance for their sins, converting from their rebellion.
"Coming on the Clouds"
So, how could people "see Christ coming on the clouds"?
Throughout the Old Testament, God often "came on clouds" to rescue His people or to bring judgment on His enemies. For example, Psalm 104:3 describes God as making "the clouds his chariot, walking on the wings of the wind" Psalms 104:3, CSB)
When the prophet Isaiah predicted God's judgment on Egypt, he wrote, A pronouncement concerning Egypt:
"Look, the LORD rides on a swift cloud and is coming to Egypt. Egypt’s worthless idols will tremble before him, and Egypt will lose heart." Isaiah 19:1(CSB).
Similarly, the prophet Nahum spoke of God destroying Nineveh by saying, "In the whirlwind and storm, and clouds are the dust beneath his feet" Nahum 1:3, CSB). Therefore, God's "coming on the clouds of heaven" is a very common symbol in the Bible for His presence, His judgment, and His deliverance.
Even more importantly, Jesus is talking about a specific event connected to the destruction of Jerusalem and the end of the Old Covenant. He brought this up again during His trial when the High Priest asked if He was the Christ, and Jesus responded by saying:
“I am,” said Jesus, “and you will see the Son of Man seated at the right hand of Power and coming with the clouds of heaven.” (Mark 14:62; cf. Matt. 26:64)
Clearly, Jesus wasn't talking about something that would happen thousands of years later. He was referring to an event His own generation—those alive at the time—would witness in their lifetime. The Bible tells us exactly when Jesus came with the clouds of heaven:
"After he had said this, he was taken up as they were watching, and a cloud took him out of their sight."Acts 1:9 (CSB)
"So the Lord Jesus, after speaking to them, was taken up into heaven and sat down at the right hand of God." Mark 16:19 (CSB)
This event, where Jesus went up to sit at God's right hand, was exactly what Daniel had predicted:
"I continued watching in the night visions, and suddenly one like a son of man was coming with the clouds of heaven. He approached the Ancient of Days and was escorted before him. He was given dominion and glory and a kingdom, so that those of every people, nation, and language should serve him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will not be destroyed." Daniel 7:13-14 (CSB)
The destruction of Jerusalem served as a powerful sign that the Son of Man—Jesus, the "Second Adam"—was now in heaven. This event showed that He was ruling over the world, guiding it according to His own plans.
At His ascension, Jesus had "come on the clouds of heaven" to receive His Kingdom from God the Father. The destruction of Jerusalem was the dramatic revelation of this reality.
So, in Matthew 24, Jesus wasn't predicting a literal, physical return on the clouds in 70 A.D. (though figuratively, it was true that His judgment arrived). His actual, literal "coming on the clouds," fulfilling Daniel 7, had already happened about 40 years earlier, at His ascension. However, in 70 A.D., the tribes of Israel would clearly see their nation's destruction as a direct consequence of Jesus having ascended to heaven's throne and received His Kingdom.
THE GATHERING OF THE ELECT
Finally, after Jerusalem's destruction, Jesus said He would send out His "angels" to gather His chosen people. Is this talking about the Rapture, where believers are suddenly taken up to heaven? No, it's not.
The word "angels" simply means messengers (as seen in James 2:25). These messengers can be from heaven or from earth; the specific meaning depends on the situation. This word often refers to people who preach the good news of the gospel (like in Matthew 11:10, Luke 7:24, Luke 9:52, and Revelation chapters 1-3). Given the context, it's very likely Jesus is talking about the spread of Christianity around the world and the conversion of many nations that would happen after Israel's destruction.
Jesus's use of the word "gather" is also important here. The original Greek word literally means "to synagogue." This implies that with the destruction of the Temple and the old Jewish system, the Lord would send out His messengers to bring His chosen people into His New Synagogue, which is the Church. Jesus is actually quoting from Moses, who promised:
"If your outcasts are at the ends of heaven, from there the LORD your God will synagogue you, and from there he will take you" (Deuteronomy 30:4, as found in the Septuagint, an ancient Greek translation of the Old Testament).
Neither of these passages has anything to do with the Rapture. Both are focused on the restoration and establishment of God's House, which is the organized community of His covenant people (the Church). This point becomes even clearer when we remember what Jesus said just before this entire discussion:
“Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her. How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! See, your house is left to you desolate." Matthew 23:37-38 (CSB)
Because Jerusalem turned away from God and refused to be a true "synagogue" (gathering) under Christ, its Temple would be destroyed. In its place, a New Synagogue and Temple—the Church—would be created. This new Temple actually began on the Day of Pentecost when the Holy Spirit came to live within the Church. However, the existence of this new Temple wouldn't become fully clear until the old Temple and the entire Old Covenant system were removed.
Right away, Christian communities started referring to themselves as "synagogues" (as seen in James 2:2), while they called Jewish gatherings "synagogues of Satan" (Revelation 2:9; 3:9). Still, they eagerly awaited the Day of Judgment on Jerusalem and the old Temple, knowing that this event would reveal the Church as the true Temple and Synagogue of God.
Since the Old Covenant system was considered "obsolete" and "ready to disappear" (Hebrews 8:13), the author of Hebrews encouraged believers to remain hopeful. He urged them, "not neglecting to gather together, as some are in the habit of doing, but encouraging each other, and all the more as you see the day approaching" (Hebrews 10:25; compare 2 Thessalonians 2:1-2).
One important change occurred in the New Testament regarding the Old Testament promise that God would "synagogue" (gather) His people. Instead of the simple form of the word, Jesus used a Greek term with the prefix "epi" added to it. This is a common New Covenant expression that strengthens the original word. Therefore, Jesus was saying that the destruction of the Temple in 70 A.D. would show that He had come with clouds to receive His Kingdom. It would also reveal His Church to the world as the complete, true, and "super-Synagogue."
Reference:
Adopted from: David Chilton, Paradise Restored: A Biblical Theology of Dominion (Tyler, TX: Reconstruction Press, 1985)
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