2 Harvests at the time of the end

There are two harvests at the time of the end:  one is the harvest of the saints, and the other is the judgment of the nations through war, both come in connection with the "Day of the Lord," which is the second coming of Christ.

Joel speaks of a harvest:  "Let the nations be wakened and come up to the Valley of Jehoshaphat; For there I will sit to judge all the surrounding nations. Put in the sickle, for the harvest is ripe. Come, go down; For the winepress is full, the vats overflow— For their wickedness is great." Joel 3:12-13

Joel connects this harvest with the "day of the Lord": "Multitudes, multitudes in the valley of decision! For the day of the LORD is near in the valley of decision.  The sun and moon will grow dark,  and the stars will diminish their brightness." Joel 3:14-15  

The "day of the Lord" is preceded by the cosmic events of Joel 3:15:   "And I will show wonders in the heavens and in the earth: Blood and fire and pillars of smoke.  The sun shall be turned into darkness, And the moon into blood, before the coming of the great and awesome day of the LORD." Joel 2:30-31

The cosmic events come after the "great tribulation," and so the "Day of the Lord" comes after the great tribulation, Jesus said:,  "21 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. ...  29 Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken.  30 Then the sign of the Son of Man will appear in heaven, 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. 31 And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other."  Matthew 24:21, 29-31

Luke also records Jesus saying, "25 And there will be signs in the sun, in the moon, and in the stars; and on the earth distress of nations, with perplexity, the sea and the waves roaring; 26 men's hearts failing them from fear and the expectation of those things which are coming on the earth, for the powers of the heavens will be shaken.  27 Then they will see the Son of Man coming in a cloud with power and great glory. 28 Now when these things begin to happen, look up and lift up your heads, because your redemption draws near." Luke 21:25-28 

The Revelation of Christ says:  "I looked when He opened the sixth seal, and behold, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became like blood. 13 And the stars of heaven fell to the earth, as a fig tree drops its late figs when it is shaken by a mighty wind. 14 Then the sky receded as a scroll when it is rolled up, and every mountain and island was moved out of its place. 15 And the kings of the earth, the great men, the rich men, the commanders, the mighty men, every slave and every free man, hid themselves in the caves and in the rocks of the mountains, 16 and said to the mountains and rocks, "Fall on us and hide us from the face of Him who sits on the throne and from the wrath of the Lamb! 17 For the great day of His wrath has come, and who is able to stand?" Revelation 6:12-17

The above Scriptures connect the cosmic events with the end of the "Great Tribulation," to be followed by the "Day of the Lord" which is the coming wrath of the "Son of man," the "lamb of God," to gather the elect and to judge the nations.

The Revelation of Christ speaks of two harvests to come:  The first harvest is the gathering of the elect, and the second harvest is the judgment of nations.

The first harvest would correspond to the gathering of the elect at Christ's coming: "4 Then I looked, and behold, a white cloud, and on the cloud sat One like the Son of Man, having on His head a golden crown, and in His hand a sharp sickle. 15 And another angel came out of the temple, crying with a loud voice to Him who sat on the cloud, 'Thrust in Your sickle and reap, for the time has come for You to reap, for the harvest of the earth is ripe.' 16 So He who sat on the cloud thrust in His sickle on the earth, and the earth was reaped." Revelation 14:14-16

The second Harvest is the judgment of nations through war: "17 Then another angel came out of the temple which is in heaven, he also having a sharp sickle. 18 And another angel came out from the altar, who had power over fire, and he cried with a loud cry to him who had the sharp sickle, saying, "Thrust in your sharp sickle and gather the clusters of the vine of the earth, for her grapes are fully ripe." 19 So the angel thrust his sickle into the earth and gathered the vine of the earth, and threw it into the great winepress of the wrath of God. 20 And the winepress was trampled outside the city, and blood came out of the winepress, up to the horses' bridles, for one thousand six hundred furlongs." Revelation 14:17-20

The sixth Bowl of wrath of Revelation speaks of preparing the way for the great battle of "Armageddon" for when Jesus comes as a "thief":  the battle of Armageddon is the gathering of nations and the harvest spoken by the prophet Joel; it is the second harvest to follow that first harvest which is the gathering of the elect:  "12 Then the sixth angel poured out his bowl on the great river Euphrates, and its water was dried up, so that the way of the kings from the east might be prepared. 13 And I saw three unclean spirits like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. 14 For they are spirits of demons, performing signs, which go out to the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.  15 "Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked, and they see his shame."  16 And they gathered them together to the place called in Hebrew, Armageddon." Revelation 16:12-16

The two harvests of Revelation are two different kinds of reaping at the end of the Great Tribulation: the first one being the gathering of the elect, and the second one being the judgment of nations through war by the coming of Christ for that great day called the "Day of the Lord."

How Far will the economic system of the AntiChrist reach?

The kings and kingdoms of Daniel 2 were of the Mediterranean world.  We live in a much different world today, so how far reaching the antichrist economic system will reach probably goes beyond the Mediterranean world, but I don't think in 3 1/2 years (the "Great Tribulation" period) it will get completely implemented. However, the handling of Covid and the vaccine does reveal that the beast economic system could get implemented in many countries in a relatively short period.    The beast will have a lot of opposition near the end, if the last part of Daniel 11 speaks of that opposition (see Daniel 11:40-45).  Believing the rapture happens at the end of the great tribulation, there must be a lot of people (See Isaiah 66:18-21) who are not saved and yet did not take the Mark of the beast, and they will believe in Christ when he comes, just like many Jews will, and these will enter the kingdom in flesh and blood bodies.  

Daniel 11:40-45 reveals opposition towards the beast:

40 "At the time of the end the king of the South shall attack him; and the king of the North shall come against him like a whirlwind, with chariots, horsemen, and with many ships; and he shall enter the countries, overwhelm them, and pass through. 41 He shall also enter the Glorious Land, and many countries shall be overthrown; but these shall escape from his hand: Edom, Moab, and the prominent people of Ammon. 42 He shall stretch out his hand against the countries, and the land of Egypt shall not escape. 43 He shall have power over the treasures of gold and silver, and over all the precious things of Egypt; also the Libyans and Ethiopians shall follow at his heels. 44 But news from the east and the north shall trouble him; therefore he shall go out with great fury to destroy and annihilate many. 45 And he shall plant the tents of his palace between the seas and the glorious holy mountain; yet he shall come to his end, and no one will help him."  

Isaiah 66:18-21 reveals that some will believe in Christ after He comes:

"For I know their works and their thoughts. It shall be that I will gather all nations and tongues; and they shall come and see My glory. I will set a sign among them; and those among them who escape I will send to the nations: to Tarshish and Pul and Lud, who draw the bow, and Tubal and Javan, to the coastlands afar off who have not heard My fame nor seen My glory. And they shall declare My glory among the Gentiles. Then they shall bring all your brethren for an offering to the LORD out of all nations, on horses and in chariots and in litters, on mules and on camels, to My holy mountain Jerusalem," says the LORD, "as the children of Israel bring an offering in a clean vessel into the house of the LORD. And I will also take some of them for priests and Levites," says the LORD." 

Jesus warned and instructed concerning the coming affliction.

Jesus instructed his disciples to expect persecution and affliction ("tribulation") in the near future and in the far future near the time of His return. 

Aligning with Jesus will bring conflict and adversity: 34 "Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. 35 For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law'; 36 and a man's enemies will be those of his own household.'" 37 Matthew 10:34-37

Jesus prepared his disciples:  "16 "Behold, I send you out as sheep in the midst of wolves. Therefore, be wise as serpents and harmless as doves. 17 But beware of men, for they will deliver you up to councils and scourge you in their synagogues." Matthew 10:16-17 

Jesus warned them of the severity of the conflict they will face: 21 "Now brother will deliver up brother to death, and a father his child; and children will rise up against parents and cause them to be put to death. 22 And you will be hated by all for My name's sake." Matthew 10:21-22   

Jesus reminded his disciples to put their trust in God:  "28 And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell. 29 Are not two sparrows sold for a copper coin? And not one of them falls to the ground apart from your Father's will. 30 But the very hairs of your head are all numbered. 31 Do not fear therefore; you are of more value than many sparrows." Matthew 10:28-31  

All this was what the disciples would face in their lifetime, but it can be the expectation of all believers in their own times. 

There are similar expectations in the far future, near the coming of Christ, though the threat and intensity of persecution will increase as society becomes more opposed to the knowledge of God.

Jesus instructed his disciples on how it will be near the time of the end: 9 "Then they will deliver you up to tribulation and kill you, and you will be hated by all nations for My name's sake. 10 And then many will be offended, will betray one another, and will hate one another. 11 Then many false prophets will rise up and deceive many. 12 And because lawlessness will abound, the love of many will grow cold. 13 But he who endures to the end shall be saved." Matthew 24:9-13  

Jesus speaking of that great affliction to come, says, "21 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. 22 And unless those days were shortened, no flesh would be saved; but for the elect's sake those days will be shortened." Matthew 24:21-22 

But even during that time to come, the believer can still trust God with the same understanding, that "the very hairs of your head are all numbered.  Do not fear therefore; you are of more value than many sparrows."  The numbering of the hairs of your head is really a figure of speech, saying God has you: you are fully accounted for--nothing can separate you from God. 

"35 Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36 As it is written: "For Your sake we are killed all day long; 
We are accounted as sheep for the slaughter." 37 Yet in all these things we are more than conquerors through Him who loved us. 38 For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, 39 nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord. Romans 8:35-39

John Walvoord admitted a "Pretribulation rapture" is not explicitly taught in Scripture.

 A "Pretribulation rapture" is not explicitly or expressly taught in Scripture. Dr John Walvoord (a Pretribulationalist) admitted this more than once, though something caused him to remove this admittance from his first release of his book "The Rapture Question."

"Tribulation" is the designation commonly applied to that 7-year period that the book of Daniel calls a "Week" (Daniel 9:27), and that "Week" is understood by many as the "70th Week of Daniel," because it is the unfulfilled part of a prophecy of which the first 69 weeks have been fulfilled in the past.  The "Rapture" (to be "caught up") is the removal of the "Church," that is, living believers from the earth. A "Pretribulation" rapture view believes this catching up can happen at any moment, but at least before the beginning of the "70th Week."  The end of the 70th Week involves the Second Coming of Christ, and so the pretribulation-rapture-view sees Christ coming for His church before the 70th Week begins.

Dr. John Walvoord was a President of Dallas Theological Seminary and wrote many books on theology, especially on Bible Prophecy, and commentaries on Scripture.  I used to believe as he did on the rapture, but later had a change of mind to the posttribulation-rapture-view.   

I want to point out that Walvoord admitted in his book, 'The Rapture Question," that it was a "fact" that "neither Posttribulationalism nor Pretribulationalism is an explicit teaching of Scripture. The Bible does not state in so many words either."  This statement was removed from later printings of his book.  Why did he do it?  I don't know.  My copy of the book reads differently, it says, "The fact is that posttribulationism is an interpretation of Scripture that pretribulationists believe is contradicted by many passages which imply otherwise." 

There was an accusation by certain parties that Walvoord never admitted to what his first printing (1957) of "The Rapture Question" said, since later copies did not have the statements.  Though that first edition can be found, and photocopies of it are available, I found a similar statement by Walvoord many years later in an article he wrote in the "Grace Theological Journal" (Grace Theological Seminary, Winona Lake, Indiana, Fall 1985).  The article was titled, "Is a Posttribulational rapture Revealed in Matthew 24?"  He wrote: "Both pretribulationists and posttribulationists are confronted with the fact that Scripture does not expressly state either view."  So this statement says essentially the same thing as in the first printing of his book.  So why was the book changed, and yet this article many years later admits the same thing that was removed from the book?   

I would like to point out that if the Apostle Paul got his eschatology (the doctrine of last things / prophecy) from the Lord, and there are obvious parallels between the words of Jesus and Paul on end of the age and the coming of Christ, then there are some strong arguments for a posttribulational rapture.

Consider that Jesus said: 

29 "Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. 30 Then the sign of the Son of Man will appear in heaven, 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. 31 And He will send His angels with a great sound of a trumpet, and they will **gather together His elect **from the four winds, from one end of heaven to the other."

Matthew 24:29-31

Compare this to what Paul said:

"1 Now, brethren, concerning the coming of our Lord Jesus Christ and **our gathering together to Him**"

2 Thessalonians 2:1

Filled with the knowledge of God's will

Paul writes to the Colossians saying he prays for them to be filled with the knowledge of God's will "in all wisdom and spiritual understanding” (Colossians1:9). What this will of God is not defined in the words that follow, for what words follow seem to speak of the affect from being filled with the knowledge of that will of God, whatever it is. That will of God could be his revealed moral will as found in the Scriptures, but there are some parallels between what is said here in chapter one of Colossians and Ephesians chapter one that would indicate that the will of God in view is what God has determined for those who have believed.

First notice the similarities of how Paul addresses the Colossians and the Ephesians.

 Colossians 1:3-4:

We give thanks to the God and Father of our Lord Jesus Christ, praying always for you,  since we heard of your faith in Christ Jesus and of your love for all the saints.

Ephesians 1:15-16:

Therefore I also, after I heard of your faith in the Lord Jesus and your love for all the saints, do not cease to give thanks for you, making mention of you in my prayers

Next notice the similarities of how Paul prays for both the Colossians and Ephesians:

 Colossians 1:9:

For this reason we also, since the day we heard it, do not cease to pray for you, and to ask that you may be filled with the knowledge of His will in all wisdom and spiritual understanding; 

Ephesians 1:17:

 that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him.

The two references don't read exactly the same, but they both seek by prayer that the recipients obtain an understanding that must come from Divine revelation, for the wisdom, spiritual understanding, and revelation must all come from God. In Colossians, it is for the will of God, and in Ephesians, it is the knowledge of God. One way to know God is to know his will. But what is that will that God has revealed for us to know?

I believe what Paul says in Colossians 1:10 is what the affect of being filled with that knowledge will produce, being, “that you may walk worthy of the Lord,” etc. But the explanation of that will is stated in Ephesians, and it is not God's moral will for us, but what God has determined for those who believe.

Ephesians 1:18-19 says:

the eyes of your understanding being enlightened; that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints,  and what is the exceeding greatness of His power toward us who believe,

The word “will” is not used there, but it speaks of God's intentions for “us who believe.” We do read of some things there that he has planned for believers, such as the “hope of his calling,” the “glory of his inheritance,” and his “power” towards believers.

Ephesians does speak of the will of God toward those who believe:

Ephesians 1:5:

having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will,

Ephesians 1:9-12:

 having made known to us the mystery of His will, according to His good pleasure which He purposed in Himself,  that in the dispensation of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth—in Him.  In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will, that we who first trusted in Christ should be to the praise of His glory.

Colossians 1:19-20:

Colossians speaks of the reconciling of all things to God in Christ: For it pleased the Father that in Him all the fullness should dwell,  and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross.

We are called to live in a manner that is becoming of that will of God, being what God has determined for “us who believe.”

And so, as Paul said to the Colossians:

Colossians 1:10-12:

that you may walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God;  strengthened with all might, according to His glorious power, for all patience and longsuffering with joy;  giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light.

The Christian Prepper and coming affliction

The goal of the Christian is not to see how long he can physically survive in this world, but to live faithfully for God according to his revealed moral will and as an intentional minister of both reconciliation (of people to God through faith in Christ for salvation) and edification (building up) of the body of Christ (the "church") through the role(s) (or "gift") he/she is inclined/ enabled towards. 

The Christian who is more inclined towards DYI and survivalism and is more keenly aware of coming affliction (mostly from opposition from those who oppose God and the Bible, but also from cultural and social trends that can make life more difficult for all) will desire to seek to prepare physically to make enduring such affliction possible.

Such a desire and effort is not unwise, for it may provide in the time of trouble for both the preparer and others who have not prepared.  But such preparation should not be just to try to "endure to the end" physically.  The intent should always include the calling of the believer to fulfill his ministries of reconciliation and edification.  But it is natural to prepare for difficult times, and it isn't unwise to do so.  But it should not be the all-consuming aim of one's life, for there are some who devote their lives to prepping, and it almost seems that their goal in life is to make it to the end physically.  

When God pronounced judgment on Judea for her sins by the Babylonians, he said their life would be a prize to them.  Judgment was coming, and if they submitted to God's will, they would only get out with their lives.   Jeremiah the prophet speaks of their life being a prize to them, and he also spoke of some would be appointed to captivity and some the sword.   Revelation 13 speaks of this same thing in the context of the saints being given into the authority of the "Beast."  This understanding of how it will be is to be for the "patience of the saints."  One is to entrust their life to God.  If he wants to save you through it all, he will.  You can prepare, and you can run, if possible, but you must trust God with your life.  

8 "Now you shall say to this people, 'Thus says the LORD: "Behold, I set before you the way of life and the way of death. 9 He who remains in this city shall die by the sword, by famine, and by pestilence; but he who goes out and defects to the Chaldeans who besiege you, he shall live, and his life shall be as a prize to him. 10 For I have set My face against this city for adversity and not for good," says the LORD. "It shall be given into the hand of the king of Babylon, and he shall burn it with fire."'   Jeremiah 21:8-10

2 "Thus says the LORD: He who remains in this city shall die by the sword, by famine, and by pestilence; but he who goes over to the Chaldeans shall live; his life shall be as a prize to him, and he shall live.' 3 Thus says the LORD: This city shall surely be given into the hand of the king of Babylon's army, which shall take it.'"  Jeremiah 38:2-3

15 Meanwhile the word of the LORD had come to Jeremiah while he was shut up in the court of the prison, saying, 16 "Go and speak to Ebed-Melech the Ethiopian, saying, 'Thus says the LORD of hosts, the God of Israel: "Behold, I will bring My words upon this city for adversity and not for good, and they shall be performed in that day before you. 17 But I will deliver you in that day," says the LORD, "and you shall not be given into the hand of the men of whom you are afraid. 18 For I will surely deliver you, and you shall not fall by the sword; but your life shall be as a prize to you, because you have put your trust in Me," says the LORD.'"  Jeremiah 39:15-18

4 "Thus you shall say to him, 'Thus says the LORD: "Behold, what I have built I will break down, and what I have planted I will pluck up, that is, this whole land. 5 And do you seek great things for yourself? Do not seek them; for behold, I will bring adversity on all flesh," says the LORD. "But I will give your life to you as a prize in all places, wherever you go."'"  Jeremiah 45:4-5

1 Then the LORD said to me, "Even if Moses and Samuel stood before Me, My mind would not be favorable toward this people. Cast them out of My sight, and let them go forth. 2 And it shall be, if they say to you, 'Where should we go?' then you shall tell them, 'Thus says the LORD:

"Such as are for death, to death;

And such as are for the sword, to the sword;

And such as are for the famine, to the famine;

And such as are for the captivity, to the captivity."' 

Jeremiah 15:1-2

So the beast opened his mouth to blaspheme against God - to blaspheme both his name and his dwelling place, that is, those who dwell in heaven. 7 The beast was permitted to go to war against the saints and conquer them. He was given ruling authority over every tribe, people, language, and nation, 8 and all those who live on the earth will worship the beast, everyone whose name has not been written since the foundation of the world in the book of life belonging to the Lamb who was killed. 9 If anyone has an ear, he had better listen!

10 If anyone is meant for captivity,

into captivity he will go.

If anyone is to be killed by the sword,

then by the sword he must be killed.

Revelation 13:6-10 NET Bible

2 Then the LORD answered me and said:  "Write the vision and make it plain on tablets, that he may run who reads it. 3 For the vision is yet for an appointed time; but at the end it will speak, and it will not lie. though it tarries, wait for it; because it will surely come, it will not tarry. 4 "Behold the proud, his soul is not upright in him;

But the just shall live by his faith.

Habakkuk 2:2-4

Upon this rock I will build My church

I would like to suggest that "this rock" (Greek "Petra") references the apprehension and acceptance of that special revelation that Jesus is "the Christ, the son of the living God" (Mat 16:16); and this truth apprehended and accepted adds one to the "church" of which the second death has no authority to prevail over:  "on this rock I will build My church, and the gates of Hades shall not prevail against it," Mat 16:18.

In Matthew 7:24, Jesus likened the man who heard and did his sayings to one who "built his house on the rock" (Greek "Petra"), and nature could not prevail against it, Mat 7.25.  It was not just the sayings, but the apprehension and acceptance of them that was likened to a man building on the rock.  Like in Matthew 16.18, that which is built on the rock will not be overcome by other forces.  

It's also interesting that in Matthew 7.21-23, Jesus speaks of "never" knowing certain individuals who laid claim to doing certain things in the name of the Lord:  these were obviously those who never apprehended and accepted the sayings of Christ or the revelation about Jesus and the Christ that Peter had apprehended and accepted.

The Church and its members are those who have "part in the first resurrection. Over such the second death has no power." Revelation 20:6 This could correspond to what Jesus said about the "gates of hell shall not prevail over it":  hell is the second death, and this "gates" reference could be metaphoric of power or authority.

After Peter's confession that Jesus is "the Christ, the son of the living God," Jesus acknowledges the name of Peter: "you are Peter"; and then He says "upon this rock, I will build my church."   

Why did Jesus call attention to Peter's name, which in Greek is "Petros," and then use the Greek word "petra" to reference this "rock" upon which he would build his church?  

"Petros" is masculine in gender, while "Petra" is feminine.  Is the gender difference significant?  Do both words speak of a rock, but the masculine gender was used for "Peter" because he was a man?  Maybe.

But maybe Jesus was making a contrast of sorts:  Peter's name was just a name, but the truth apprehended and proclaimed by Peter was the "rock" upon which the Church would be built.

Why didn't Jesus just say to Peter that he would build his church upon him--if Jesus was referring to Peter as the rock?  Jesus could have said: "Peter, you are the rock upon which I will build my church."  If Jesus did mean Peter, in what way did Jesus build his church upon him?  Is there any evidence in the New Testament that Peter was meant as the rock?   

Jesus does proceed to say to Peter that he will give him ('You") "the keys of the kingdom": this "you" is in the singular.  Whatever the "keys" are, Jesus is direct in saying to Peter that they will be given to him, but he wasn't similarly direct in calling Peter the rock.   Though the "keys" reference is directed to Peter, he speaks to the disciples in Matthew 18:18 about whatever "you [plural] bind on earth will be bound in heaven"--similar to what is said in 16:19.  This just seems to speak of an authority they have:  if they agree on something on earth, God will honor it ("I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. Matthew 18:19).

One can possibly find a role of Peter in the early stages of the "Church" in the book of Acts that stands out, but nothing in the New Testament beyond that gives a clue that would suggest Peter is the rock of which Jesus spoke.  

Peter was the one who spoke on the day of Pentecost, Acts 2:14, and he proclaimed that Jesus was "both Lord and Christ."  We are told in Acts 2:41 that 3000 "souls were added" to them, and "the Lord added to the church daily those who were being saved," Acts 2:47.  It was those who believed the message and were saved that were "added" to the church.  Peter may have spoken on Pentecost, but it was the truth he spoke by which people were saved and added to the church.  The truth by which people are saved was not confined to Peter.  

Peter had a confirmatory part in the response of the Samaritans, Acts 8.14-17.  And then finally, Peter was sent to the gentiles, being Cornelius and company, in Acts 10, to "tell" them "words by which" they would "be saved," Acts 11:14.  

Peter, after this significant role in the early stages of the Church, in the book of Acts, doesn't have as significant of a role as the Apostle Paul, when it came to the evangelism and growth of the more dominant gentile church.  Peter is one of the "pillars," of the Jerusalem Church, as Paul said he "seemed" to be, Galatians 2:9.  But one of those pillars was also James, the Lord's brother, who wasn't even an original Apostle, and James seemed to have a very prominent role in the Jerusalem Church.  There is no indication that Peter held any significance in the Church other than his apostolic authority--which he shared with others.   The only thing that stands out is his role in the early stages of the church in the book of Acts.

Jesus is the Christ, the son of God, and whoever believes in him for salvation will be saved.  Some would say that revelation itself is the "rock," and that's understandable, considering that salvation comes by believing certain divine revelation, and whoever believes that revelation, is saved and added to the church.  But considering the analogy of building on a rock in Matthew 7 about the man who listens to Christ's sayings, I think the rock could reference the apprehension and acceptance of the truth that Jesus is the Christ, the son of God.

Some will say that Jesus was referring to himself as "this rock."  In Matthew 21:42, Jesus quotes the Psalm (118:22) :  "Have you never read in the Scriptures: The stone which the builders rejected has become the chief cornerstone. This was the LORD's doing, and it is marvelous in our eyes'? 

Jesus being the "chief cornerstone" is an argument for Jesus himself as the rock he was referencing.  However, the word "stone" is not the Greek "petra" but "lithos."  This stone is again referenced in Acts 4:11 and 1 Peter 2.7.  The "household of God" is said to have Jesus as that cornerstone, Eph 2.20.   Romans 9.33 and 1 Peter 2.8 speaks of Jesus as a stone and rock, not in a building sense, but as a cause of stumbling:  a "stone of stumbling" and a "rock of offense." "Stone" is "lithos" which is masculine in gender and "rock is "petra" feminine in gender--if the gender proves anything.  1 Corinthians 10:4 speaks of the "spiritual rock" that followed the Jews with Moses, and that rock was Christ--the Greek word is again "petra (feminine in gender).   So, Jesus is clearly referred to as a stone and a rock, and though some usages are not about building but causing stumbling, he is the chief cornerstone.  

So, was Jesus referring to himself before Peter?  He could have easily said that he was the rock upon which he would build his church.   But he doesn't say anything like that.  It was after Peter made the proclamation that Jesus said, "upon this rock," which suggests to me that Jesus was referring to that proclamation, a proclamation of a specific divine revelation that Peter had apprehended--a revelation that if one apprehends and accepts, they will be added to the church.

Tribulation and our response to it

Tribulation is said to be an appointment for believers. The word speaks of affliction and trouble. It is used for affliction for both believers and non-believers. For believers, it can be persecution, while for non-believers, it can be the wrath of God. The word "tribulation" seems more a religious word, because we would probably use "affliction” in most cases, as some translations do, but with reference to the "great tribulation," "affliction" would sound odd, so translations still speak of the “great tribulation.”

Paul writes, "No one should be shaken by these afflictions; for you yourselves know that we are appointed to this. 4 For, in fact, we told you before when we were with you that we would suffer tribulation, just as it happened, and you know." 1 Thessalonians 3:3-4

The NKJV translates "thlipsis" with "afflictions" and thlibo with "tribulation," while the NASB translates both Greek words with "affliction."

2 Thessalonians chapter 1 speaks of tribulation on both classes of people, because of the tribulation one class causes the other, they will suffer tribulation from God. God permits tribulation on believers as the Thessalonians text indicates. There is a benefit from it, but those who afflict (or "trouble") the believer will suffer affliction.

Paul writes, "We ourselves boast of you among the churches of God for your patience and faith in all your persecutions and tribulations that you endure, 5 which is manifest evidence of the righteous judgment of God, that you may be counted worthy of the kingdom of God, for which you also suffer; 6 since it is a righteous thing with God to repay with tribulation those who trouble you, 7 and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels..." 2 Thessalonians 1:4-7

You see the tribulation of each class of people in this text. I want to point out that "tribulation" is the Greek thlipsis and "trouble" is the Greek thlibo, as translated in the NKJV, the NASB translates with "affliction" and "afflict," respectively, so you see a close connection between the two words, which in the Greek are related.

The common traditional word is “tribulation,” as both translations translated Jesus words in Matthew 24:21 as the "great tribulation" from thlipsis—"mega (”great”) thlipsis."

Jesus said, "21 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. 22 And unless those days were shortened, no flesh would be saved; but for the elect's sake those days will be shortened." Matthew 24:21-22

Though tribulation is from the non-believer, it is God who grants it. But God will trouble them with tribulation at the coming of Christ.

John wrote, "They worshiped the beast, saying, 'Who is like the beast? Who is able to make war with him?'"

John: "5 And he was given a mouth speaking great things and blasphemies, and he was given authority to continue for forty-two months. 6 Then he opened his mouth in blasphemy against God, to blaspheme His name, His tabernacle, and those who dwell in heaven. 7 It was granted to him to make war with the saints and to overcome them. And authority was given him over every tribe, tongue, and nation. 8 All who dwell on the earth will worship him, whose names have not been written in the Book of Life of the Lamb slain from the foundation of the world. 9 If anyone has an ear, let him hear. 10 He who leads into captivity shall go into captivity; he who kills with the sword must be killed with the sword. Here is the patience and the faith of the saints." Revelation 13:4-10

Verse 10 is meant to be instructive towards those saints who will face this tribulation. One must entrust their lives to God during that time.

There is a similarity of the captivity and sword reference to Jeremiah.

"1 Then the LORD said to me, "Even if Moses and Samuel stood before Me, My mind would not be favorable toward this people. Cast them out of My sight, and let them go forth. 2 And it shall be, if they say to you, 'Where should we go?' then you shall tell them, 'Thus says the LORD:
"Such as are for death, to death;
And such as are for the sword, to the sword;
And such as are for the famine, to the famine;
And such as are for the captivity, to the captivity."' Jeremiah 15:1-2

The NET Bible is more in line with Jeremiah using a Greek variant: 

"10 If anyone is meant for captivity,
"into captivity he will go.
If anyone is to be killed by the sword,
then by the sword he must be killed.
This requires steadfast endurance and faith from the saints." Revelation 13:10

There are variants about killing with the sword. However, Jesus did say, Matt 26:52: "everyone who takes up the sword will die by the sword."

The Jeremiah reference is about judgment, but the Revelation reference may be more about passive survival: don't take up the sword in tribulation, but trust the Lord even in captivity, and he will see you through. For if you take up the sword, then by the sword you will perish.

Those Jews who did as God said leading up to the Babylonian captivity would live, but lose everything, but as Jeremiah said by the word of the Lord: "their lives shall be as a prize for them."

"Now you shall say to this people, 'Thus says the LORD: "Behold, I set before you the way of life and the way of death. 9 He who remains in this city shall die by the sword, by famine, and by pestilence; but he who goes out and defects to the Chaldeans who besiege you, he shall live, and his life shall be as a prize to him." Jeremiah 21:8-9

Habakkuk seeks an answer to how could the evil of Babylon continue against those more righteous...

"Why do You look on those who deal treacherously,
And hold Your tongue when the wicked devours
A person more righteous than he?
14 Why do You make men like fish of the sea,
Like creeping things that have no ruler over them?' 

Habakkuk 1:13-14

2 Then the LORD answered me and said:
"Write the vision
And make it plain on tablets,
That he may run who reads it.
3 For the vision is yet for an appointed time;
But at the end it will speak, and it will not lie.
Though it tarries, wait for it;
Because it will surely come,
It will not tarry.
4 "Behold the proud,
His soul is not upright in him;
But the just shall live by his faith. 

Habakkuk 2:2-4

The Apostle Paul wrote of the tribulation he/ they suffered, and how they responded to it.

"8 For we do not want you to be ignorant, brethren, of our trouble which came to us in Asia: that we were burdened beyond measure, above strength, so that we despaired even of life. 9 Yes, we had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead, 10 who delivered us from so great a death, and does deliver us; in whom we trust that He will still deliver us, 11 you also helping together in prayer for us, that thanks may be given by many persons on our behalf for the gift granted to us through many." 2 Corinthians 1:8-11

Whatever the exact trouble (thlipsis) Paul was referring to, he had resigned to the constant death threat his ministry brought, and so he had to put his life completely in God's hands. He identifies God as the one who raises the dead, which speaks of God's power and authority, and so why not entrust your life and situation to him--and maybe if they died, God would raise them up so they could finish their ministry and course?

Of course, we don't have special revelation concerning our specific future. Nevertheless, anyone in dire straits should entrust themselves to God who raises the dead, just as the Apostle Paul had done.

The Forgiveness of Sins

There are a number of views about what the forgiveness of sins are in Scripture.  Usually, it is believed there are two kinds of forgiveness, one being judicial or positional, and the other temporal.  

The judicial or positional kind is usually seen as immediate in the propitiation (satisfaction for sin) that was accomplished in the death of Christ. Maybe more common is that that forgiveness is not received until one believes in Christ for salvation. There may be some that believe the propitiation isn't true for a person until they believe, at which time they receive forgiveness of sins, but there are those (including myself) who believe that the propitiation was accomplished in the work of the cross by which judicial forgiveness was made possible for those who believe.  

The temporal kind of forgiveness is concerning fellowship which some believe every reference to forgiveness or remission of sins is about.  Temporal forgiveness is something that has to be repeated, while judicial forgiveness does not.  Temporal forgiveness will begin with a clean slate at salvation, but future sin needs to be acknowledged for forgiveness, but the work of the cross always makes that possible.  

It may be that some who believe forgiveness is always a temporal issue also believe in a positional type of temporal forgiveness, that being there is a sense in which the believer, being "in Christ" has all his sins (past, present, and future) forgiven for fellowship, but he still has to confess or acknowledge his sin for the actual experience of fellowship with God.  This view would probably see judicial forgiveness as bound up in the propitiation, and it isn't temporal or the positional-temporal type of forgiveness.  These folks would probably say all sin has been paid for everyone, believer and non-believer, and sin is no longer the issue, only unbelief in Christ for salvation.  

Though unbelief in Christ for salvation would be considered a sin, all sin is paid for, and the issue is a lack of justification and eternal life (new birth or regeneration) because of unbelief (the death of Christ did not release them from the sin of unbelief in this view).  

The Greek words translated "forgive" and "forgiveness" are "aphiemi and "aphesis" respectfully.  I presently believe in a judicial forgiveness of sins that takes place at the moment of salvation, and I see this as distinct from the propitiation accomplished at the cross.  I know that this sets me apart from the view of a lot of Free Grace folks who believe that forgiveness was accomplished at the cross for all. I used to hold this view for many years, but had a change of mind back in the mid 90's.  

I prefer to use the word "remission" for that judicial aspect, because I see it as being saved from the penalty of sin or the wages of sin which is death.  I believe to be released from the wages of sin (being death) must result in justification and regeneration ("born again"), otherwise, I'm still under the wages of sin.  Therefore, remission, justification, and regeneration are all connected, though they speak of different things.  The consequences of sin brought death, but through the release from that consequence, I am accepted by God (justified) and given new life (regenerated or born again).  

I believe we are in fellowship with God at the moment of salvation, and when we sin as a believer, we must acknowledge that sin when it is revealed to us to be forgiven (1 John 1:9) This is an ongoing thing, but it does not change one's eternal status as one who has received remission of sins and been justified and born again.

When a believer sins, why doesn't he have to be justified or regenerated again?  Why doesn't future sin separate us from God into an unjustified and un-regenerated state?   If future sin can break fellowship with God, then why doesn't it undo justification and regeneration?  If you say justification and regeneration cannot be undone, then it must mean future sins, after salvation, cannot undue these things. This is the kind of remission of sins I am talking about. There is a remission of sins that is once for all, one that releases us from the consequence that required justification and regeneration. 

I believe those verses that speak of the remission of sins with reference to salvation is that particular (judicial) remission (of sins).  I distinguish this from the propitiation for sin.  Propitiation makes remission of sin possible, and one receives this remission of sins by believing in Christ for it, by which one is justified and regenerated.  All sin has been paid for, being the propitiation, and by that propitiation one can be released from the consequences of all sin by faith in Jesus.  Sin can no longer, after salvation, causes one to revert to their former eternal status of being unjustified and unregenerate.

Below are some verses that have the words "forgive" and "forgiveness" or "remission" in them that needs consideration, and a few verses that I think parallel forgiveness but only speak of salvation from sins.  I've included some comments with them.

"To give knowledge of salvation to His people by the remission of their sins," Luke 1:77      I believe that this parallels "And she will bring forth a Son, and you shall call His name JESUS, for He will save His people from their sins." Matthew 1:21   

The knowledge of salvation is through the remission of sins.  Should we limit this salvation to just fellowship with God or is it the change of one's eternal status?  If it is the eternal status, then the remission must be a completed one, not one about temporal forgiveness as in fellowship, which can change due to future sinning. 

48 Then He said to her, "Your sins are forgiven." 49 And those who sat at the table with Him began to say to themselves, "Who is this who even forgives sins?"

50 Then He said to the woman, "Your faith has saved you. Go in peace." Luke 7:48-50   

Jesus forgave her sins, and then he said her faith had saved her.  Here we see forgiveness and salvation connected: salvation by the forgiveness of sins, just as we read in Luke 1:77.  This salvation is received by faith, and it could be said that remission of sins is received by faith.

'Send men to Joppa, and call for Simon whose surname is Peter, 14 who will tell you words by which you and all your household will be saved.' 15 And as I began to speak, the Holy Spirit fell upon them, as upon us at the beginning. Acts 11:13-15    43 To Him all the prophets witness that, through His name, whoever believes in Him will receive remission of sins. 44 While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word. Acts 10:43-44   

Peter would tell Cornelius, and those with him, words by which they would be saved.  The words were about receiving remission of sins through faith in Christ, and we are told that while Peter was speaking these words, right after he spoke the words, they received the Holy Spirit.  Remission of sins is received by faith, and they are words of salvation.  Salvation is through the remission of sins, received by believing in Jesus for it.

38 Therefore let it be known to you, brethren, that through this Man is preached to you the forgiveness of sins; 39 and by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses. Acts 13:38-39    

 The remission of sins is through Jesus, and remission is received through faith, as revealed in Acts 10:43.   We see the connection of remission with justification.  I believe that if we receive remission, then we must be justified, otherwise, we are still unaccepted by God.   And by the way, Leon Morris did a word study on justification throughout scripture in his book "The Apostolic Preaching of the Cross," and he concluded it means the conferral of a status of acceptance.   

30 The God of our fathers raised up Jesus whom you murdered by hanging on a tree. 31 Him God has exalted to His right hand to be Prince and Savior, to give repentance to Israel and forgiveness of sins. 32 And we are His witnesses to these things, and so also is the Holy Spirit whom God has given to those who obey Him." Acts 5:30-32     I believe this is similar to ... "Then God has also granted to the Gentiles repentance to life." Acts 11:18  

Forgiveness of sin and eternal life are not the exact same things, but I believe the one issues into the other.  The forgiveness/ remission of sins spoken of in other passages as salvation is salvation because it results in eternal life.   In both Acts references, it speaks of God granting repentance, to both Jews and Gentiles.  I believe the repentance is a resolve to get right with God, which isn't complete until one believes in Christ for salvation ("those who obey him").  God grants it in that he has given them time and opportunity, and he has set the terms of salvation.

17 I will deliver you from the Jewish people, as well as from the Gentiles, to whom I now send you, 18 to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.' Acts 26:17-18  

The reception of forgiveness of sins qualifies the Gentiles for an inheritance along with those who have believed.  

"It was necessary for the Christ to suffer and to rise from the dead the third day, 47 and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem. Luke 24:46-47   

Again, repentance is a resolve to get right with God, which is not complete until one believes in Jesus for salvation.  That salvation is the remission of sins which is to be preached in Christ's name to all nations.

22 And according to the law almost all things are purified with blood, and without shedding of blood there is no remission. Hebrews 9:22 ...  18 Now where there is remission of these, there is no longer an offering for sin. Hebrews 10:18   

Isn't this speaking of a complete kind of remission?   There was one sacrifice for sin forever because it accomplished a remission of sins.  It seems the two things are inseparable, being a one-time remission of sins and a one-time sacrifice. If there wasn't a remission of sins, then the sacrifice would have to be repeated.   The forgiveness in the temporal kind is just about fellowship, not being released from the wages of sin which is death.  All the sins that brought death are no longer considered--death cannot return for any sin, past, present, or future.   But sin in the present can bring a loss of fellowship, but not eternal alienation from God.  There has been a remission of sins because of the once-for-all sacrifice.

"And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, 14 having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross." Colossians 2:13-14   

Here I believe we see again that through the remission of sins, God gives us new life, for if we are released from the wages of sin, being death, then we must receive new life, otherwise, we are still dead, under the wages of sin.

7 "In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace"   Ephesians 1:7  13 "He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, 14 in whom we have redemption through His blood, the forgiveness of sins." Colossians 1:13-14   

Both of these texts speak of a "redemption" (Greek "apolutrosis") we have "in Him" which is the forgiveness of sins.  Both redemption and remission speak of being released; I believe this release is from the obligation of our sins which was death and alienation from the life of God.

9 "If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness." 1 John 1:9  

This must speak of temporal forgiveness.  Sin for the believer interrupts fellowship with God, and acknowledgement restores fellowship, but sin does not return us to the former condition of death and alienation from God, because of the remission of sins and the result of justification and new birth.   

12 "I write to you, little children, Because your sins are forgiven you for His name's sake." 1 John 2:12  "Little Children" is one spiritual asset of maybe three assets mentioned in the text.  This forgiveness could be the remission of sins that saves and therefore makes them "little children."  The writer also says, "I write to you, little children, Because you have known the Father. 1 John 2:13  

Knowing God through the remission of sins is part of the new covenant.  I would tend to think this is knowing God through the remission of sins by which we are saved.  I suppose one could argue this is about temporal forgiveness.  Like forgiveness, the issue of "knowing God" could have more than one aspect to it--just like one can know their spouse in a relational sense and then also in a getting-to-know-better sense.   I could see here how this forgiveness could be the temporal kind, being a present spiritual asset represented in the designation "little children" just as "young men" and "fathers" (you will have to look at the rest of the text which isn't quoted here) signify spiritual assets, being all in the same individual: they are three natural stages of life used to signify different spiritual assets in the believer.

12 "And forgive us our debts, As we forgive our debtors."  Matthew 6:12  This would seem to be of a temporal kind of forgiveness.   Just like ....  23 "If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained." John 20:23   

This latter reference may be temporal forgiveness in reference to church discipline exercised by the elders.

31 "Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. 32 Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come. Matthew 12:31-32 

The debate on what the blasphemy of the holy Spirit is never ends, but it seems similar to taking the mark of the beast, because in the latter, if one takes it, his fate is sealed.  Maybe this blasphemy is of the same nature in which one has reached a point of hardness of heart that they can't ever respond positively to the gospel message.   The consequence is never forgiven.  I would think this is about the remission of sins which is salvation.  Would a person who could later be saved never have fellowship with God because of this blasphemy they committed before they were saved?   Or would they have some sort of temporal consequence forever because of what they did before they were saved?  I just think it means they will never be saved, just like taking the mark of the beast is said to seal your fate:  "And the smoke of their torment ascends forever and ever; and they have no rest day or night, who worship the beast and his image, and whoever receives the mark of his name." Revelation 14:11  It must be they reached the point of no return.

A Thief in the Night

 " The thief does not come except to steal, and to kill, and to destroy."

John 10:10

Jesus coming as a thief is not about the rapture (the catching up of) the church.  Though the thief reference does signify an element of surprise, which some would argue supports the any-moment-view of the rapture, it is not the rapture that is primarily in view, and the coming as thief signifies loss as in destruction.   Both the coming of Christ and the day of the Lord are said to come as a thief, and the unsaved will be unprepared and suffer loss.  I believe the Day of the Lord and the coming of Christ are the same event.  I believe the rapture is at the coming of Christ at the end of the great tribulation, and therefore, it isn't at any-moment. 

"Behold, I am coming as a thief."

Revelation 16:15

"For you yourselves know perfectly that the day of the Lord so comes as a thief in the night. 3 For when they say, "Peace and safety!" then sudden destruction comes upon them, as labor pains upon a pregnant woman. And they shall not escape."

1 Thessalonians 5:2-3

'... scoffers will come in the last days, walking according to their own lusts, 4 and saying, "Where is the promise of His coming? ... The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance. But the day of the Lord will come as a thief in the night..."

2 Peter 3:3-4; 2 Peter 3:9-10

"Then the sixth angel poured out his bowl on the great river Euphrates, and its water was dried up, so that the way of the kings from the east might be prepared. 13 And I saw ... spirits of demons, performing signs, which go out to the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.

15 "Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked, and they see his shame."

16 And they gathered them together to the place called in Hebrew, Armageddon."

Revelation 16:12-16

"Behold, the day of the LORD comes,

Cruel, with both wrath and fierce anger,

To lay the land desolate;

And He will destroy its sinners from it.

10 For the stars of heaven and their constellations

Will not give their light;

The sun will be darkened in its going forth,

And the moon will not cause its light to shine.

11 "I will punish the world for its evil,

And the wicked for their iniquity;

I will halt the arrogance of the proud,

And will lay low the haughtiness of the terrible.

12 I will make a mortal more rare than fine gold,

A man more than the golden wedge of Ophir.

13 Therefore I will shake the heavens,

And the earth will move out of her place,

In the wrath of the LORD of hosts

And in the day of His fierce anger."

Isaiah 13:9-13

12 "Let the nations be wakened, and come up to the Valley of Jehoshaphat;

For there I will sit to judge all the surrounding nations.

13 Put in the sickle, for the harvest is ripe.

Come, go down;

For the winepress is full,

The vats overflow—

For their wickedness is great."

14 Multitudes, multitudes in the valley of decision!

For the day of the LORD is near in the valley of decision.

15 The sun and moon will grow dark,

And the stars will diminish their brightness."

Joel 3:12-15

18 "And another angel came ... saying, "Thrust in your sharp sickle and gather the clusters of the vine of the earth, for her grapes are fully ripe." 19 So the angel thrust his sickle into the earth and gathered the vine of the earth and threw it into the great winepress of the wrath of God. 20 And the winepress was trampled outside the city, and blood came out of the winepress, up to the horses' bridles, for one thousand six hundred furlongs."

Revelation 14:18-20

"I looked when He opened the sixth seal, and behold, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became like blood. 13 And the stars of heaven fell to the earth, as a fig tree drops its late figs when it is shaken by a mighty wind. 14 Then the sky receded as a scroll when it is rolled up, and every mountain and island was moved out of its place. 15 And the kings of the earth, the great men, the rich men, the commanders, the mighty men, every slave and every free man, hid themselves in the caves and in the rocks of the mountains, 16 and said to the mountains and rocks, "Fall on us and hide us from the face of Him who sits on the throne and from the wrath of the Lamb! 17 For the great day of His wrath has come, and who is able to stand?"

Revelation 6:12-17

"Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. 30 Then the sign of the Son of Man will appear in heaven, 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. 31 And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other. "

Matthew 24:29-31

"...it is a righteous thing with God to repay with tribulation those who trouble you, 7 and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels, 8 in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ."

2 Thessalonians 1:6-8

"But as the days of Noah were, so also will the coming of the Son of Man be. 38 For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, 39 and did not know until the flood came and took them all away, so also will the coming of the Son of Man be. ... But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into. 44 Therefore you also be ready, for the Son of Man is coming at an hour you do not expect."

Matthew 24:37-44

" The thief does not come except to steal, and to kill, and to destroy."

John 10:10

"Behold, I am coming as a thief."

Revelation 16:15