The Time Of Jacob’s Trouble

This Olivet Discourse Deception study gives the proper context of the Time Of Jacob’s Trouble.

The reference to the time of Jacob’s trouble is found in (#Jer 30:5-7). From what appears in chapter 29:1, as well as from the immediate context, it is evident that the prophecy concerning Jacob’s trouble was spoken after the captivity in Babylon had begun; so it was not the punishment inflicted by Nebuchadnezzar that the prophet was foretelling. This is made very plain by the verses immediately preceding the prophecy of Jacob’s trouble, in which God says that He will bring again the captivity of His people and cause them to return to the land of their fathers. So the predicted order of events was the return of the captivity from Babylon, and after that the time of Jacob’s trouble, which is foretold in these striking words:

“For thus saith the Lord; We have heard a voice of trembling, of fear, and not of peace. Ask ye now and see whether a man doth travail with child? Wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness? Alas! for that day is great, so that none is like it; it is even the time of Jacob’s trouble; but he shall be saved out of it” (#Jer 30:5-7).

The destruction of Jerusalem by the Romans is a complete fulfilment of this prophecy. Why then should we ignore a conspicuous historical fulfilment and surmise a fulfilment in the future, for which there is no proof?

The words none is like it establish the fact hat the time of Jacob’s trouble, foretold by Jeremiah, is the same as the time of trouble such as never was, foretold to Daniel by the man clothed in linen, and the same as the great tribulation such as was not since the beginning of the world to this time, nor ever shall be, foretold by the Lord as then about to come upon the people. For there cannot be two such times of trouble.

Likewise the words of Jeremiah, But he shall be saved out of it, agree with the words, Thy people shall be delivered, every one that shall be found written in the book (#Da 12:1); and with the words of Christ, But he that shall endure unto the end, the same shall be saved (#Mt 24:13). The agreement is striking.

Jeremiah, after prophesying the time of Jacob’s trouble (of the particulars whereof he gives no description) proceeds to speak of another captivity for the nation, and of God’s purpose to gather His people out of it, and to restore them again to their own land (#Jer 30:10,11).

This confirms the view that the captivity referred to in verse 3 is that in Babylon. Moreover, the terms used in describing the captivity spoken of in verses 10 and 11 show that it was a world-wide dispersion. For God says’ I will save thee from afar . . . and Israel shall return and be at rest, and be quiet, and none shall make him afraid. So here we have a captivity in distant lands, to be followed by a restoration and blessing–not by another tribulation. Further, we read’ For I am with thee, saith the Lord, to save thee’ though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of end of thee (#Jer 30:11).

Thus, according to all these three great prophecies which we have been studying and comparing, there was to be a time of unequalled trouble for Israel, followed by a world wide scattering of the survivors, and with this, history is in perfect agreement; for the time of trouble, such as never was either before or since, came within the generation specified by Christ, and was immediately followed by a world wide dispersion of the Jews, which has lasted until now; yet God has not made a full end of them.

All this is completely reversed by a current system of interpretation of prophecy, which makes the dispersion of the people of Israel come first, and the time of trouble such as never was to be reserved for them afterward, when God shall have brought them again, and finally, to their own land.

Source: XXXX Philip Mauro

Related Study: The Context Of The Olivet Discourse

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