The connection between “the chosen” of Matthew 24 and the recipients of Peter’s letters

In my last blog article (click here to read it), I drew attention to Christ’s use of the plural, second-person pronouns “you” and “your” in the prophetic discourse that he gave on the Mount of Olives (i.e., the “Olivet Discourse”). I noted that the use of these plural pronouns indicates that Christ considered his disciples to have been representatives of the saints who will be experiencing the future events of which he prophesied, and that the company of saints that will be alive on the earth during the time of Israel’s “great affliction” will be a continuation of the company of saints to which Christ’s disciples belonged (i.e., that which Christ referred to in Luke 12:32 as the “little flock”).

In this article, I’m going to be arguing for the following position: Based on what the apostle Peter wrote in his first letter, the believers to whom he wrote should also be understood as having the same calling and expectation as those saints among God’s covenant people who will be going through the future “great affliction” of which Christ prophesied in his Olivet Discourse. And if this understanding of what Peter wrote is correct, then it provides us with just one more reason to believe that, contrary to the view of most Christians, Peter did not write to members of the body of Christ.[i]

The recipients of Peter’s letters

In 1 Peter 1:1-3 we read the following:

Peter, an apostle of Jesus Christ, to the chosen expatriates of the dispersion of Pontus, Galatia, Cappadocia, the province of Asia, and Bithynia, according to the foreknowledge of God, the Father, in holiness of spirit, for obedience and sprinkling of the blood of Jesus Christ: May grace and peace be multiplied to you!

The “expatriates of the dispersion” of the various provinces referred to by Peter were Israelites living outside the land of Israel. This fact is in accord with the apostolic arrangement referred to by Paul in Gal. 2:6-10 (according to which Paul and Barnabas were to be “for the nations” [i.e., those among mankind who belong to a nation besides Israel] while James, Peter and John were to be “for the Circumcision” [i.e., the twelve-tribed people of Israel, whose covenantal relationship with God is signified by circumcision]). In accord with this arrangement, we find that the apostle Paul – who referred to himself as “the apostle of the nations” (Rom. 11:13) – is the only inspired writer who wrote to believers who could be referred to collectively as “the nations” (Rom. 1:13; 11:13, 25; 15:16, 18), and who belonged to what Paul referred to in Rom. 16:4 as ”all the ecclesias of the nations.” It is those who comprised these “ecclesias of the nations” that Paul (and Paul alone) referred to in his letters as “the body of Christ” (Rom. 12:4-5; 1 Cor. 6:15-19; 10:16-17; 12:12-27; Eph. 1:22-23; 4:4, 12-16; 5:23-24, 30; Col. 1:18, 24; 2:19; 3:15).

In light of Peter’s description of the recipients of his letter and the arrangement referred to in Galatians 2:6-10, we can conclude that Peter wrote to the same kind of people to whom James wrote his letter (and who were identified by James as “the twelve tribes in the dispersion”). Peter’s later reference to the behavior of the recipients of his letter “among the nations” (1 Pet. 2:12) further supports the view that those being addressed in this letter were those of Peter’s own nation who were living outside the land (for those interested in a more in-depth defense of the Jewish identity of those to whom Peter wrote, here’s an article that I found helpful: https://www.oneforisrael.org/wp-content/uploads/2018/02/SWJT.You-Talkin-to-Me.pdf).

Moreover, the fact that Peter referred to the recipients of his letter as “chosen…according to the foreknowledge of God, the Father, in holiness of spirit, for obedience and sprinkling of the blood of Jesus” means that they were among those believing members of God’s covenant people with whom God will be “concluding a new covenant” (Heb. 8:1-13), and who, by virtue of their faithful obedience and endurance in “doing the will of God,” will be “requited with the promise” and obtain ”the promise of the eonian enjoyment of the allotment” (Heb. 5:9; 9:15; 10:35-39).

Peter went on to declare the following to the Jewish recipients of his letter:

To you, then, who are believing, is the honor, yet to the unbelieving: “A Stone which is rejected by the builders, this came to be for the head of the corner,” and a stumbling stone and a snare rock; who are stumbling also at the word, being stubborn, to which they were appointed also. Yet you are a chosen race, a “royal priesthood,” a “holy nation,” a procured people, so that you should be recounting the virtues of Him Who calls you out of darkness into His marvelous light, who once were “not a people” yet now are the people of God, who “have not enjoyed mercy,” yet now are “being shown mercy.” 1 Peter 2:7-10

Since Peter was writing to believing Israelites, it’s reasonable to conclude that the “chosen race,” “royal priesthood,” “holy nation,” and “procured people” of which he wrote is comprised exclusively of believing, righteous Israelites. This understanding of the identity of the “holy nation” referred to by Peter is confirmed from the fact that Peter was quoting from Exodus 19:4-6 (which clearly has “the sons of Israel” – and not gentiles – in view).

In contrast with this understanding, many Christians believe that Peter’s quotation of the prophet Hosea in v. 10 supports the view that the “chosen race” and “holy nation” to which Peter was referring includes all believing gentiles as well. However, in his remarks on this verse, A.E. Knoch explains why this is not the case:

The phrases “not a people” and who “have not been shown mercy” are usually referred to the gentile nations, in contrast with Israel. This passage is then adduced in favor of applying Peter's epistles indiscriminately to all men at all times, especially to the present ecclesia which is Christ's body. But a closer consideration will show that this passage proves the very opposite, for it quotes from the prophecy of Hosea, who speaks of the sons of Israel, and cannot possibly be interpreted of any other people.

After quoting Hosea 1:9-11 and 2:23, Knoch concludes, “By no means may these quotations refer to any people but the chosen nation.” I agree completely.

Paul’s quotation of Hosea 2:23 and 1:10 in Romans 9:25-26 is sometimes appealed to in support of the view that believing gentiles (and not just believing members of God’s covenant people, Israel) fulfill Hosea’s prophecy. However, in his remarks on Rom. 9:25-26, Knoch provides us with what I believe is a more correct view of Paul’s use of Hosea in these verses:

“A comparison of Hos.2:23 with Hos.1:9-11 shows that this is not an interpretation but an illustration. God, in His sovereign mercy, will reverse the sentence which He pronounced against Israel. In the very same place in which they were named "Lo-ammi," there they shall be called sons of the living God. He deals with the nations as this.”

In other words, Paul was simply emphasizing the fact that the manner of the calling of the gentiles is analogous to the manner of the calling of Israel (both of which are expressions of God's mercy; cf. Rom. 11:28-32).

We therefore have good reason to believe that the “holy nation” to which Peter was referring in his first letter (as well as the “nation producing its fruits” referred to by Christ in Matt. 21:43) is a nation that will, during the eon to come, be comprised of all righteous, believing descendants of Abraham, Isaac and Jacob, and that the geopolitical territory of this holy nation will be the land that God promised them (Genesis 12:5-7; 13:14-17; 17:7-8; Exodus 33:1; 1 Chronicles 16:12-18; Isaiah 60:18, 21; Jeremiah 24:5-6; 32:37-40; Ezekiel 28:25-26; Amos 9:14-15; etc.).

We can thus conclude that the “chosen expatriates of the dispersion” to whom Peter wrote his two letters were Israelites who will, during the eon to come, belong to the future nation of Israel that we find referred to in various prophecies in the Hebrew Scriptures (e.g., Isaiah 66:7-11; Ezekiel 36:24-31; 37:15-17, 20-28), and which Christ’s disciples – including Peter himself – had in mind when they asked Christ if the time had come for him to restore the kingdom to Israel (Acts 1:6).

The prophesied salvation of the saints to whom Peter wrote

Peter went on to write the following concerning the salvation that he expected the saints to whom he wrote to receive:

³ Blessed be the God and Father of our Lord Jesus Christ, Who, according to His vast mercy, regenerates us into a living expectation, through the resurrection of Jesus Christ from among the dead, ⁴ for the enjoyment of an allotment incorruptible and undefiled and unfading, kept in the heavens for you,[ii] ⁵ who are garrisoned by the power of God, through faith, for salvation ready to be revealed in the last era, ⁶ in which you are exulting; briefly at present, if it must be, being sorrowed by various trials, ⁷that the testing of your faith, much more precious than gold which is perishing, yet, being tested by fire, may be found for applause and glory and honor at the unveiling of Jesus Christ, ⁸ Whom, not perceiving, you are loving; in Whom, not seeing at present, yet believing, you are exulting with joy unspeakable and glorious, ⁹ being requited with the consummation of your faith, the salvation of your souls.

¹⁰ Concerning which salvation the prophets seek out and search out, who prophesy concerning the grace which is for you, ¹¹ searching into what or what manner of era the spirit of Christ in them made evident, when testifying beforehand to the sufferings pertaining to Christ and the glories after these. ¹² To whom it was revealed that, not to themselves, but to you they dispensed them, of which you were now informed through those who are bringing the evangel to you by holy spirit dispatched from heaven, into which messengers are yearning to peer.

¹³ Wherefore, girding up the loins of your comprehension, being sober, expect perfectly the grace which is being brought to you at the unveiling of Jesus Christ.

In these verses, the salvation to which Peter was referring is one that is future; as we read in v. 5, it’s a salvation that is “ready to be revealed in the last era.” In response to this understanding of what Peter had in mind, it may be objected that Peter’s use of the present tense for the word translated “being requited” in v. 9 means that those to whom Peter wrote were already enjoying what he referred to as “the consummation of your faith, the salvation of your souls.” However, such a conclusion is not warranted. Just a few verses later, Peter used the same present tense when referring to something that is clearly a future reality. In v. 13, Peter exhorted the recipients of his letter as follows: “…expect perfectly the grace which is being brought to you at the unveiling of Jesus Christ.” The word translated “being brought” is in the same present tense as the word translated “being requited” in v. 9. Peter likely used the present tense to emphasize the certainty of its taking place (another possibility is that Peter used this tense because those to whom he wrote were, at that time, enjoying the future realities of which he wrote in an anticipatory sense). In any case, Peter’s use of the present tense in v. 9 is completely consistent with the understanding that the salvation he had in mind is future, and that it refers to the same future salvation that’s in view in Matthew 24:13.

Further support for this understanding is the fact that the salvation in view is described by Peter as “the consummation of your faith, the salvation of your souls.” This description of the future, “last era” salvation of those to whom Peter wrote is likely derived from the following words of Christ from his Olivet Discourse (as recorded in Matthew 24:9-14):

Then shall they be giving you up to affliction, and they shall be killing you, and you shall be hated by all of the nations because of My name. And then many shall be snared, and they shall be giving one another up and hating one another. And many false prophets shall be roused, and shall be deceiving many. And, because of the multiplication of lawlessness, the love of many shall be cooling. Yet he who endures to the consummation, he shall be saved. And heralded shall be this evangel of the kingdom in the whole inhabited earth for a testimony to all the nations, and then the consummation shall be arriving.

In Luke’s account of the Olivet Discourse we find the salvation of those who endure “to the consummation” described as follows: ”By your endurance shall you be acquiring your souls”(Luke 21:19). When we combine this terminology with that found in Matthew’s account (which is equivalent in meaning), we end up with something very similar to what Peter wrote. It would certainly not be unreasonable to think that Peter had these very words of Christ in mind when he wrote what he did concerning “the consummation of your faith, the salvation of your souls.”

In addition to these considerations, we find similar terminology used in the letter to the Hebrews that seems to refer to the same salvation and consummation to which both Christ and Peter were referring. For example, in Hebrews 3:6 we read that those to whom the author of Hebrews wrote would comprise the “house” of Christ (and would thus be included among the company of saints who will be saved at Christ’s return) “if [they] should be retaining the boldness and the glorying of the expectation confirmed unto the consummation.”

In v. 14 the author went on to write, “For we have become partners of Christ, that is, if we should be retaining the beginning of the assumption confirmed unto the consummation…”

Similarly, in Heb. 6:11-12 we find the following exhortation:

“Now we are yearning for each one of you to be displaying the same diligence toward the assurance of the expectation until the consummation, that you may not be becoming dull. Now be imitators of those who through faith and patience are enjoying the allotment of the promises.”

Finally, in Hebrews 10:38-39 we read the following:

“You should not, then, be casting away your boldness, which is having a great reward, for you have need of endurance that, doing the will of God, you should be requited with the promise. For still how very little, He Who is coming will be arriving and not delaying. Now My ‘just one by faith shall be living,’ and ‘If he should ever be shrinking, My soul is not delighting in him.’ Yet we are not of those shrinking back to destruction, but of faith for the procuring of the soul.”

From this passage it’s evident that “the consummation” to which the author referred elsewhere is the eon-consummating return of Christ to earth (i.e., when “He Who is coming will be arriving and not delaying”). That is, the author had in mind the same “consummation” to which Christ was referring in Matthew 24:13. It is at this time that Christ will be “seen a second time by those awaiting Him” (Heb. 9:28), and the eonian salvation of those to whom this letter was written will become an experienced reality (rather than an expectation that requires their patience and endurance).

Now, as is evident from what we read in 1 Peter. 1:10-12, the salvation of which Peter wrote in these verses (and which will involve grace being brought to those to whom he wrote “at the unveiling of Jesus Christ”) is a salvation that was foretold by the prophets, and which can thus be found in the Hebrew Scriptures (see also 2 Peter 1:19-21 and 3:1-4 for other references to prophecy by Peter). This means that the unveiling of Jesus Christ to which Peter was referring in verses 7 and 13 is the event that will take place when Christ returns to earth at the conclusion of this eon (for it is this event involving Jesus Christ being unveiled that’s prophesied in the Hebrew Scriptures).

In other words, Peter had in mind the same prophesied coming of Christ of which the celestial messengers spoke after Christ ascended to heaven from the Mount of Olives. In Acts 1:10-11 we read the following:

And as they were looking intently into heaven at His going, lo ! two men stand beside them in white attire, who say also, “Men! Galileans! Why do you stand, looking into heaven? This Jesus Who is being taken up from you into heaven shall come thus, in the manner in which you gaze at Him going into heaven.”

This coming of Christ (which will involve Christ descending to the same location from which he ascended into heaven) will fulfill the following prophecy found in Zechariah 14:4:

“On that day his feet shall stand on the Mount of Olives that lies before Jerusalem on the east, and the Mount of Olives shall be split in two from east to west by a very wide valley, so that one half of the Mount shall move northward, and the other half southward.”

Peter later referred to this same prophesied coming of Christ when he spoke to a group of Israelites at Solomon’s Portico. In Acts 3:19-21 we read the following:

¹⁹ “Repent, then, and turn about for the erasure of your sins, ²⁰ so that seasons of refreshing should be coming from the face of the Lord, and He should dispatch the One fixed upon before for you, Christ Jesus, ²¹ Whom heaven must indeed receive until the times of restoration of all which God speaks through the mouth of His holy prophets who are from the eon.”

Since it is at Christ’s return to earth that Peter believed the saints to whom he wrote would be saved and receive the grace to which he referred, we can conclude that these Jewish believers – and, by implication, the apostle Peter himself – have the same calling and expectation as those who will be alive on the earth when Christ returns at the end of the eon (and who will be going through the “great affliction”).

That the Jewish believers to whom Peter wrote belong to the same company of saints as those who will be on the earth during the great affliction is further confirmed from what we read in 1 Peter 4:12-19. In these verses we read the following:

¹² Beloved, do not think strange the conflagration among you, which is becoming a trial to you, as of something strange befalling you, ¹³ but, according as you are participating in the sufferings of Christ, rejoice, that you may be rejoicing, exulting in the unveiling of His glory also. ¹⁴ If you are being reproached in the name of Christ, happy are you, for the spirit of glory and power, and that of God, has come to rest on you. ¹⁵ For let not any of you be suffering as a murderer, or a thief, or an evildoer, or as an interferer in other's affairs; ¹⁶ yet if as a Christian, let him not be ashamed, yet let him be glorifying God in this name, ¹⁷ seeing that it is the era for the judgment to begin from the house of God. Now if first from us, what is the consummation of those who are stubborn as to God's evangel? ¹⁸ And, “If the just one is hardly being saved, where will the irreverent and the sinner appear?” ¹⁹ So that, let those also who are suffering according to the will of God commit their souls to a faithful Creator in the doing of good.

What did Peter have in mind when he wrote that the era had come “for the judgment to begin from the house of God”? It should be emphasized that the circumstances that led to Peter referring to the “era of judgment” involved the reproach and persecution of the believing Jews to whom he wrote. Thus, the judgment that Peter believed would “begin from the house of God” is a judgment that will initially involve the persecution of the saints among God’s covenant people.

In light of this fact, when Peter referred to judgment beginning at the house of God, he most likely had in mind a state of affairs that Christ himself had foretold years earlier, in the Olivet Discourse. In Matthew 24:3-10 we read the following:

Now at His sitting on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these things be? And what is the sign of Thy presence and of the conclusion of the eon?”

And, answering, Jesus said to them, “Beware that no one should be deceiving you. For many shall be coming in My name, saying, ‘I am the Christ!’ and shall be deceiving many. Yet you shall be about to be hearing battles, and tidings of battles. See that you are not alarmed, for it must be occurring; but not as yet is the consummation. For roused shall be a nation against a nation, and a kingdom against a kingdom, and there shall be famines and quakes in places. Yet all these are the beginning of pangs.

“Then shall they be giving you up to affliction, and they shall be killing you, and you shall be hated by all of the nations because of My name. And then many shall be snared, and they shall be giving one another up and hating one another.

As is evident from the last verses quoted above, one of the prophesied events of which “the beginning of pangs” will consist – and which will precede the “great affliction” of which Christ spoke later in this discourse (Matt. 24:15-22) – will be the persecution of the saints among God’s covenant people. Moreover, it’s clear from Luke’s account of Christ’s discourse that this time of intensified persecution of the saints (which will lead to “many” being “snared,” and “giving one another up and hating one another”) will be occurring before the other prophesied events that will constitute “the beginning of pangs.” See Luke 21:10-19, and note especially the following from v. 12: “Yet before all these things they shall be laying their hands on you and they shall be persecuting you…” As is evident from what’s said in verses 10-11, “all these things” refer to all of the other events associated with “the beginning of pangs.” It is before these things begin to occur that the saints of Israel will begin to be persecuted.

We thus have good reason to believe that, when Peter wrote concerning the judgment that would “begin from the house of God” (and which will precede the judgment of “those who are stubborn as to God’s evangel”), he likely had in mind the persecution of Jewish believers foretold by Christ in his Olivet Discourse. And this means that the Jewish believers to whom Peter wrote – and, by implication, Peter himself – have the same calling and expectation as the saints who will be present on the earth when the events of which Christ prophesied in the Olivet Discourse will be taking place. And since this future company of saints (which will be a continuation of the “little flock” referred to in Luke 12:32) is distinct from the body of Christ, it follows that Peter and the Jewish saints to whom he wrote were not members of the body of Christ.

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[i] Elsewhere on my blog, I’ve presented various reasons and scripture-based arguments for why I believe the calling and expectation of the apostle Peter (as well as the Jewish saints to whom he wrote his letters) is distinct from that which belongs to the company of saints that Paul (and Paul alone) referred to in his letters as “the body of Christ.” Among the reasons I’ve presented in defense of this understanding are the following:

1. Peter told the recipients of his first letter that baptism – an act which essentially involves “the inquiry of a good conscience to God” – “is now saving you also” (1 Pet. 3:20-21). What Peter wrote concerning the saving nature of baptism is in accord with the words of Christ in Mark 16:16 (“He who believes and is baptized shall be saved, yet he who disbelieves shall be condemned”) as well as the words of Peter himself in Acts 2:38-41. Here is how Peter’s words in Acts 2:38 read in the CLNT:

“Repent and be baptized each of you in the name of Jesus Christ for the pardon of your sins, and you shall be obtaining the gratuity of the holy spirit.”

It’s thus reasonable to conclude that neither Christ nor Peter understood water baptism to be merely optional for those who sought to receive an allotment in the kingdom that’s going to be restored to Israel at Christ’s return. Rather, baptism was understood as an act of faith-based obedience that was essential to the salvation of the Israelites to whom Peter spoke and wrote.

In contrast with what was (and, I believe, will be) true regarding the salvation of the believers among God’s covenant people, Israel, Paul learned early on in his apostolic ministry that water baptism was not necessary for the salvation of those called to be in the body of Christ. According to Paul, Christ had commissioned him “not to be baptizing but to be bringing the evangel” (1 Cor. 1:17). With regard to Paul’s ministry and administration, the only baptism that mattered for those to whom he wrote is the baptism that is “in one spirit” – i.e., the spiritual baptism through which one becomes a member of the body of Christ (1 Cor. 12:12-13; cf. Gal. 3:27-28; Rom. 6:3-6ff.; Eph. 4:1-5; Col. 2:12).

2. In 2 Peter 1:8-9, the “cleansing from the penalties of sins” which those to whom Peter wrote received (and which would’ve taken place when they repented and were baptized, in accord with the words of Peter in Acts 2:38) is only said to be for their “sins of old” (or “past sins”). If the pardon they received when they repented and were baptized involved past sins only, then the pardon of their future sins was not guaranteed or secured by their original pardon or “cleansing.” Instead (and in the words of the apostle John, with whom Peter was undoubtedly in agreement on this point), to remain cleansed from sins required “walking in the light” (1 John 1:7), and having one’s future sins pardoned required “avowing [one’s] sins” (1 John 1:8-10).

Similarly, James (with whom we can also conclude Peter would’ve been in agreement) affirmed that the justification and salvation of those to whom he wrote was conditional, and required both faith and works (James 2:14-26). In contrast with the conditional nature of the pardon of the sins of those to whom Peter, James and John wrote, every member of the body of Christ can be fully assured that his or her eonian salvation is secure (Rom. 8:28-39; Titus 3:4-7), and that he or she will be among those who are to be “snatched away to meet the Lord in the air” (1 Thess. 4:14-18; 5:4-11).

3. The believers to whom Peter wrote are described as having come “to the recognition of our Lord, Jesus Christ” (2 Pet. 1:8), and as having fled “from the corruption which is in the world by lust” (2 Pet. 1:4). However, in 2 Peter 2:20-21, we find Peter warning those who have “fled from the defilements of the world by the recognition of our Lord and Savior Jesus Christ.” If they became yet again “involved” in these “defilements,” their “last state” would be “worse than the first” (these words of exhortation and warning are strikingly similar to what we read in Heb. 6:4-8 and 10:26-31; see also Christ’s words in Matt. 5:13 and John 15:2, 6).

In v. 21, we read that Peter went on to warn his readers as follows:

“For it were better for them not to have recognized the way of righteousness, than, recognizing it, to go back to what was behind, from the holy precept given to them.” 

Again, the “them” to whom Peter was referring are those who’d come to “a recognition of our Lord and Savior Jesus Christ” (cf. Matt. 16:15-17; John 20:31). In contrast with what Peter wrote here, it could never be the case that the “last state” of those who have believed the truth of Paul’s evangel could be worse than the state we were in before we came into a realization of the truth. When we who were called through the evangel of the grace of God are given the faith to believe this evangel, we are “in one spirit…baptized into one body” (1 Cor. 12:13) and “sealed with the holy spirit of promise…for the day of deliverance” (Eph. 1:13-14; 4:30). 

[ii] It’s commonly believed that what Peter referred to as “an allotment incorruptible and undefiled and unfading, kept in the heavens for you” (1 Pet. 1:4) is a reference to the same expectation that belongs to the saints in the body of Christ. However, as I’ve argued elsewhere on my blog, such is not the case (see, for example, here and here).

Who are “the chosen” of Matthew 24?

Introduction

In a recent article (click here to read it), I argued that the Jewish believers to whom the letter to the Hebrews was written did not belong to what the apostle Paul referred to as “all the ecclesias of the nations” (Romans 16:4), and thus were not members of the called-out company of believers that Paul (and Paul alone) referred to in his letters as “the body of Christ” (Rom. 12:4-5; 1 Cor. 6:15-19; 10:16-17; 12:12-27; Eph. 1:22-23; 4:4, 12-16; 5:23-24, 30; Col. 1:18, 24; 2:19; 3:15).

In this article, I’ll be making a similar case with regard to the saints whom Christ referred to as “the chosen” in Matthew 24 (and who will be on the earth during the future time of “great affliction”). I’ll be arguing that the company of saints to which the chosen will belong will be a continuation of the company of saints that was being formed during Christ’s earthly ministry (i.e., the “little flock”), and will thus be distinct from the body of Christ.

The saints of the “great affliction”

In Matthew 24:29-31 (CLNT) we read that Christ declared the following to his disciples:

“Now immediately after the affliction of those days the sun shall be darkened and the moon shall not be giving her beams, and the stars shall be falling from heaven, and the powers of the heavens shall be shaken. And then shall appear the sign of the Son of Mankind in heaven, and then all the tribes of the land shall grieve, and they shall see the Son of Mankind coming on the clouds of heaven with power and much glory.

“And He shall be dispatching His messengers with a loud sounding trumpet, and they shall be assembling His chosen from the four winds, from the extremities of the heavens to their extremities.”

When Christ declared that the eon-concluding events referred to in the above passage would be occurring “immediately after the affliction of those days,” he was referring to the time of “great affliction” mentioned earlier in this prophetic discourse. After describing certain events that will be occurring before this time begins, we read the following in verses 20-22:

“Now be praying that your flight may not be occurring in winter, nor yet on a sabbath,  for then shall be great affliction, such as has not occurred from the beginning of the world till now; neither under any circumstances may be occurring. And, except those days were discounted, no flesh at all would be saved. Yet, because of the chosen, those days shall be discounted.”

In my two-part refutation of the “preterist” understanding of Matthew 24 (click here for part one), I defended the view that the time period Christ had in view in these verses (i.e., the time when there “shall be great affliction”) is still future, and will be occurring at the start of the final 3 ½ years of this eon. Further confirmation of the futurity of the great affliction to which Christ was referring is found in Revelation 7:14. In this verse we’re told by a celestial messenger that a great multitude of people seen by John (Rev. 7:9-10) are “those coming out of the great affliction.” It’s evident from the immediate context that “the great affliction” referred to by the messenger is a future event, for the throng of people who we’re told will be “coming out of” this event were seen by John immediately after he was provided with information concerning a group of 144,000 Israelites who will be sealed shortly before the occurrence of the future judgments associated with the sounding of the seven trumpets (see Rev. 7:1-3; cf. Rev. 8:1-11). Since the 144,000 Israelites will be alive on the earth during the time of the calamities described later in Revelation, it’s reasonable to conclude that those comprising the great multitude described immediately after we read of the 144,000 will be alive on the earth during this future time as well. [i]

But what more can be said concerning the time of great affliction that the chosen of whom Christ spoke will be going through during this future time? One passage that I believe sheds further light on the time period that Christ had in view is Jeremiah 30:4-9. In these verses we read the following:

Now these are the words which Yahweh spoke concerning Israel and Judah:

“For this is what Yahweh says:

‘I have heard a sound of terror, of fear, and there is no peace. Ask now, and see if a male can give birth. Why do I see every man with his hands on his waist, as a woman in childbirth? And why have all faces turned pale? Woe, for that day is great, there is none like it; and it is the time of Jacob’s distress, yet he will be saved from it.

‘It shall come about on that day,’ declares Yahweh of hosts, ‘that I will break his yoke from their necks and will tear to pieces their restraints; and strangers will no longer make them their slaves. But they shall serve Yahweh their God and David their king, whom I will raise up for them.

The fact that this future time of judgment is referred to as “the time of Jacob’s distress” indicates that it most directly concerns and will involve God’s covenant people, Israel (this is further evident from the fact that, in v. 4, this prophecy is said to concern “Israel and Judah”). And just as it is Jacob/Israel who will be going through this time of distress, so it is this same people who will be saved from it (and who, after they’ve been saved, “shall serve Yahweh their God and David their king”).

Another reference to this future time of distress for the people of Israel can be found in Daniel 12:1-2:

“Now at that time Michael, the great prince who stands guard over the sons of your people, will arise. And there will be a time of distress such as never occurred since there was a nation until that time; and at that time your people, everyone who is found written in the book, will be rescued.”

Those referred to as “the sons of your [Daniel’s] people” are the people of Israel. That this future time of distress will involve a particular ethnic/national group – i.e., the people of the nation of Israel – is further evident from the words, “since there was a nation until that time.” Thus, when we’re subsequently told that everyone among Daniel’s people “who is found written in the book, will be rescued,” the people who are in view are the saints among God’s covenant people, Israel.

In light of the above considerations, it’s reasonable to conclude that “the chosen” whom Christ said will be assembled “from the four winds, from the extremities of the heavens to their extremities,” will be the saints among God’s covenant people, Israel. In light of what Christ said about the chosen being gathered “from the four winds,” it’s significant that, in Ezekiel, we read that it was “into all the winds” and “toward all winds” – i.e., all over the world – that God was going to scatter the Jewish people (Ezek. 5:10, 12; 17:21). And in Zechariah 2:6 we read that God scattered the Jews abroad “as the four winds of the heavens.” But after this scattering, we read that God will gather his “sons” and “daughters” among the scattered nation “from the end of the earth” (Isa. 43:5-7). These are referred to as his “chosen” in the same context (vv. 10, 20). Similarly, in Isaiah 11:12 we read that the “banished of Israel” and “dispersed of Judah” will be assembled “from the four corners of the earth.”

That “the chosen” referred to by Christ are Israelites is further confirmed by those verses in which Israel and the Jewish people in general are referred to as the “chosen” or “elect” (Deut. 7:6; 1 Chron. 16:13; Isaiah 45:4; Rom. 11:28), and especially those in which the believing, faithful remnant within the nation are referred to as such (Isa. 65:7-16). In the last passage referenced, we find God drawing a contrast between the unbelievers within the nation and the believing remnant (the latter of whom God refers to as “my chosen” in v. 9). God goes on to speak of how his chosen among the nation will be tremendously blessed on the earth in the future, using language that clearly refers to life during the eon to come (vv. 17-25).

Significantly, we also read in Isaiah 27:13 that the scattered children of Israel will be gathered to their homeland to “worship Yahweh on the holy mountain at Jerusalem” in conjunction with the blowing of “a great trumpet” (which is the only specific reference in the Hebrew Scriptures to a “great” trumpet). This is likely the same trumpet to which Christ was referring Matt. 24:31 (the sounding of which we’re told will result in the dispatching of Christ’s messengers to assemble the chosen from the four winds).

Now, keeping in mind the futurity of the events of which Christ was prophesying in Matthew 24, let’s now consider Christ’s use of the second-person pronouns “you” and “your” in this discourse. In Matthew 24:3-6 we read the following:

Now at His sitting on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these things be? And what is the sign of Thy presence and of the conclusion of the eon?” And, answering, Jesus said to them, “Beware that no one should be deceiving you. For many shall be coming in My name, saying, ‘I am the Christ!’ and shall be deceiving many. Yet you shall be about to be hearing battles, and tidings of battles. See that you are not alarmed, for it must be occurring; but not as yet is the consummation.”

In verses 15-22 we read that Christ went on to prophesy concerning the time of great affliction that will begin after “the abomination of desolation” comes to be “standing in the holy place” (and which, as we read in verse 29, will end immediately before Christ’s return to earth takes place):

“Whenever, then, you may be perceiving the abomination of desolation, which is declared through Daniel the prophet, standing in the holy place (let him who is reading apprehend!); then let those in Judea flee into the mountains. Let him who is on the housetop not descend to take away the things out of his house. And let him who is in the field not turn back behind him to pick up his cloak.

“Now woe to those who are pregnant and those suckling in those days! Now be praying that your flight may not be occurring in winter, nor yet on a sabbath, for then shall be great affliction, such as has not occurred from the beginning of the world till now; neither under any circumstances may be occurring. And, except those days were discounted, no flesh at all would be saved. Yet, because of the chosen, those days shall be discounted.”

The use of these pronouns (which are plural) indicates that Christ considered his disciples to have been representative of the saints who will be experiencing the future events of which Christ spoke, and that the company of saints that will be alive on the earth during the time of great affliction will be a continuation of the company of saints to which Christ’s disciples belonged (and which began to be formed at the start of Christ’s earthly ministry). Concerning this company of saints, we read in Luke 12:32 that Christ declared the following: “Do not fear, little flock, for it delights your Father to give you the kingdom.”

Now, it’s commonly believed among Christians that the body of Christ is simply a continuation of “the little flock” of which we read in this verse, and that it became what it is today when the holy spirit came upon and empowered the twelve apostles on the day of Pentecost (Acts 2:1-12). This would mean that, throughout the entire duration of Paul’s apostolic ministry, the body of Christ was divided up between (1) ecclesias that were comprised primarily of gentiles (i.e., the ecclesias that Paul referred to as ”all the ecclesias of the nations”) and (2) ecclesias that were comprised primarily (if not exclusively) of Jews (such as the ecclesias that Paul referred to in 1 Thess. 2:14 as “the ecclesias of God in Christ Jesus that are in Judea”). I believe that this view is mistaken, however, and that there was no such ethnically-based ecclesiastical division between the saints in the body of Christ during the apostolic era.

As already noted, the company of believers that Christ referred to as the “little flock” began to be formed at the start of Christ’s earthly ministry (it was this company of saints – which began to grow rapidly after the events described in Acts 2:1-12 occurred – that came to comprise “the ecclesias of God in Christ Jesus that are in Judea”). In contrast with when this company of believers began to be formed, the body of Christ did not come into existence until after the administration that Paul said was given to him for the nations – i.e., “the administration of the grace of God” (Eph. 3:1) or “administration of the secret” (v. 9) – began. It is to this administration that belongs “the evangel of which [Paul] became the dispenser” – i.e., “the evangel of the grace of God” (Acts 20:24).

But when did the administration that was given to Paul for the nations begin? Answer: it began when Paul was made “the apostle of the nations” (Rom. 11:13). And this occurred when Christ appeared to Paul on the road to Damascus and gave him his apostolic commission (Acts 9:3-6; 22:6-10). Since the little flock and the body of Christ began at two different times (with the former company of saints beginning at the start of Christ’s earthly ministry, and the latter beginning after Paul’s apostolic ministry began), it follows that these two companies of saints cannot be identical.

In addition to the fact that the little flock and the body of Christ began at two different times, another main difference between these two companies of saints concerns where the saints belonging to each called-out group of believers will be enjoying their eonian allotment. Let’s first consider the expectation of the saints who comprised the little flock.

In Matthew 5:5 we read that Christ declared the following to those who’d gathered to hear him teach (among whom were those whom Christ later referred to as the little flock): “Happy are the meek, for they shall be enjoying the allotment of the land.” Similarly, Christ promised his twelve disciples that they would be judging “the twelve tribes of Israel” after he returns to earth to sit on the “throne of his glory” (Matt. 19:28). That the allotment of the little flock will be earthly in location shouldn’t be surprising, since the expectation of believing Israelites has been terrestrial with regard to the location of their eonian allotment ever since God promised to give to Abraham and his offspring “all the land of Canaan for an eonian allotment” (Gen. 17:7-10; 48:4).

Notice, also, Christ’s reference to “the kingdom” in Luke 12:32. Christ’s disciples had this same kingdom in mind when, in Acts 1:6, they asked whether the time had come for Christ to be “restoring the kingdom to Israel.” We know from what Christ declared elsewhere that the kingdom to which he and his disciples were referring on these occasions is a future reality (see, for example, Luke 21:27-31 22:14-18, 28-30). We also know that there are certain prophecies from the Hebrew Scriptures that Christ and his disciples would’ve undoubtedly had in mind when they referred to this kingdom.

For example, after being provided with a description of a great metallic image seen in a dream by Nebuchadnezzar (and which we’re later told represents four successive and preeminent kingdoms on the earth), we read the following in Dan. 2:34-35 concerning a certain stone that was ”severed from a mountain, not by hands”:

“…and [the stone] collided with the image at its feet of iron and clay and pulverized them. Then, all at once, the iron, the clay, the copper, the silver and the gold were pulverized and became as chaff from summer threshing sites; and the wind lifted them up, and not trace at all was found of them. And the stone that collided with the image became a vast mountain range and filled the whole earth….”

We’re then provided with the following explanation of this symbolic imagery in Dan. 2:44:

“In their days, that is, of these kings, the God of the heavens will set up a kingdom that for the eons shall not come to harm. His kingdom shall not be left to another people. It will pulverize and terminate all these kingdoms, and it shall be confirmed for the eons.”

We go on to read the following concerning this kingdom in Daniel 7:26-27:

“Yet adjudication sits; and they will cause his authority to pass away, even to exterminate and to destroy till the terminus. And the kingdom and the jurisdiction and the majesty of the kingdom under the entire heavens will be granted to the people of the saints of the Most High. Their kingdom is an eonian kingdom, and all other authorities shall serve and hearken to them.”

In these passages from Daniel (note, especially, the words “under the entire heavens”), it’s evident that the kingdom in view – i.e., the kingdom that “the God of the heavens will set up” – will be an earthly kingdom that will succeed (and permanently replace) the gentile kingdoms that had previously ruled over the earth.[ii] That the kingdom prophesied in Daniel will be on the earth – specifically, in the land that God promised Israel – is clear from a number of other passages from the Hebrew Scriptures as well (see, for example, Jer. 3:17; 31:1-40; Isa. 2:1-4; 11:6-9; 14:3-7; 35:6-7, 32:15, 35:1; 51:3; 61:1-62; 65:17-25; Ezek. 36-38; Mic. 2:12-13; Zech. 8:22; 14:4-21; Amos 9:13). Moreover, although Christ will have dominion over the entire earth (with all other nations and kingdoms being under his authority), the geographical territory of the kingdom of God over which he will reign will be the land that God promised to Israel (the boundaries of which are specified in Gen. 15:18-20, Num. 34:1-15 and elsewhere); for a defense of this view, click here: the-judgment-of-sheep-and-goats-study.

We also know from what we read in the book of Revelation that the expectation of the saints who will be going through the great affliction will involve “reigning on the earth” as “a kingdom and priests to [Christ’s] God and Father” (Rev. 1:6; 5:10; cf. 20:4-6), and dwelling in “the citadel of the saints and the beloved city” (Rev. 20:9; for some other references to this future city – which will be the capital city of the kingdom of God on earth – see Isaiah 30:19; 33:20; 52:1-2; Jer. 3:17; 30:18-20; 33:16; Ez. 45:6-7; 48:15-35; Zech. 8:22; 14:4-21). It’s also worth noting that, in the verses referenced above, the apostle John included himself among the saints who will be “reigning on the earth” as “a kingdom and priests to [Christ’s] God and Father.” This, of course, means that John’s allotment during the eon to come will be on the earth, and that the “kingdom of God” in which he will be enjoying his allotment is the kingdom that, in accord with what we read in Acts 1:6-7, 11, Christ is going to be restoring to Israel when he returns to earth.

In contrast with the expectation of the little flock (which, again, will involve an allotment in the kingdom that’s going to be restored to Israel and established on the earth at Christ’s return), Paul revealed that the location in which the saints in the body of Christ are going to be enjoying their eonian allotment is the location where Christ is, presently – i.e., “the heavens” (2 Cor. 5:1-2; Phil. 3:20; Col. 1:5). It is in this location that we will be “at home with the Lord” after we’ve become “celestials” (2 Cor. 5:4-8; 1 Cor. 15:47-49). In accord with this fact, it is “among the celestials” that we will be enjoying “every spiritual blessing” during “the oncoming eons” (Eph. 1:3; 2:6-7), and it is “[the Lord’s] celestial kingdom” (2 Tim. 4:18) – i.e., the kingdom of God in which “flesh and blood is not able to enjoy an allotment” (1 Cor. 15:50) – for which we are being saved (2 Tim. 4:18). For a more in-depth defense of this understanding of the location of the eonian allotment of the body of Christ, click here and here.

Another difference between the little flock and the body of Christ concerns the way in which those belonging to each company of saints are (or will be) saved. We know from Paul’s letters that the eonian salvation of the body of Christ does not in any way depend on anything we must do, obey or live out. According to Paul, God’s grace was “given to us in Christ Jesus before times eonian” (2 Tim. 1:9), and “reigns” over every member of the body of Christ. The more we sin, the more God’s grace “super-exceeds” for us, resulting in life eonian (Rom. 5:20-21; 6:23). In Eph. 1:7 this grace is referred to as “the riches of [God’s] grace, which He lavishes on us,” and is such that works/acts have no part whatsoever in our salvation (Rom. 3:22; 4:4-5; 2 Tim. 1:8-11; Titus 3:3-7). According to what we read in Eph. 2:4-9, the salvation that every believer in the body of Christ will be enjoying (and which will involve God’s “displaying the transcendent riches of His grace in His kindness to us in Christ Jesus”) is “in grace” (cf. 2 Thess. 2:16), and is therefore not “out of” us. It is God’s “approach present” (or “gift”), and is thus “not of works, lest anyone should be boasting.”

Upon being given the faith to believe “the word of truth, the evangel of [our] salvation,” those called by God are then “sealed with the holy spirit of promise,” which is “an earnest of the enjoyment of our allotment, to the deliverance of that which has been procured” (Eph. 1:13-14). No precept-keeping obedience, acts of righteousness or Godly living is required for any member of the body of Christ to receive the “deliverance” of which Paul wrote in the above verses (and which, according to Eph. 2:4-7, will involve being vivified together and seated together “among the celestials in Christ Jesus”). This salvation is as certain to occur as anything else God has promised to do. Our having been spiritually baptized into the body of Christ (1 Cor. 12:13) and thus “sealed with the holy spirit of promise” guarantees our inclusion in the future event that will involve the saints in the body of Christ being vivified in Christ and snatched away to meet the Lord in the air (Rom. 8:15-25; 1 Cor. 15:50-57; Phil. 3:20-21; Col. 3:1-4; 1 Thess. 4:14-18; 5:9-11; 2 Thess. 2:13-14). There is, therefore, nothing that anyone in the body of Christ could do (or fail to do) that could possibly result in our not receiving this eonian salvation. Although Paul exhorted believers to “walk worthily of the calling with which [we] were called,” a failure to do so will not jeopardize our eonian salvation.

In contrast with what is the case for the saints within the body of Christ, we know that both faith and righteous, obedient conduct was required (and not merely optional) in order for the saints who belonged to the little flock to qualify for eonian life in the kingdom that’s going to be restored to Israel. In accord with the words of Habakkuk 2:4 (where we read that “the righteous shall live by his faith”), Christ undoubtedly understood faith to be essential to being righteous. However, the faith by which those comprising the little flock could be regarded as righteous (and thus “live”) was necessarily a faith that was expressed in righteous, obedient conduct (significantly, in Luke 1:5-6 – which is where the word “righteous” first occurs in Luke’s Gospel – we read that Zechariah and Elizabeth “were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord”; cf. Luke 2:25).

For example, Christ declared that his disciples had to possess a righteousness that was “super-abounding more than that of the scribes and Pharisees” in order to qualify for an entrance into the kingdom of God (Matt. 5:20). And it’s clear from the immediate context that this righteousness involved keeping the precepts of the law given by God to Israel (vv. 17-19). It’s further clear from what Christ declared in Matt. 23:1-3 that keeping the precepts of the law was the very thing that the scribes and Pharisees weren’t doing; as Christ made clear on other occasions, the scribes and Pharisees were guilty of leaving, breaking and repudiating “the precept of God” while keeping their own tradition in place of what God commanded (Matt. 15:1-9, Mark 7:6-9). It was because of this that Christ commanded his disciples to do and keep what the scribes and Pharisees said (i.e., when they taught from the law of Moses), but not to imitate their lawless, hypocritical acts.

Although the righteousness that made the little flock worthy of entering into life in the eon to come undoubtedly involved the heart rather than external conduct only (which is a point we find emphasized throughout Christ’s teaching), it’s also clear that righteous conduct was inseparable from being deemed worthy of entering the kingdom of God. According to Christ, it was not “workers of lawlessness” but rather those who were “doing the will of [his Father] in the heavens” who would “be entering into the kingdom of the heavens” (Matt. 7:16-23; cf. vv. 24-27). Notice that Christ contrasted doing the will of God with “lawlessness” (cf. 1 John 3:4). “Lawlessness” is, of course, the opposite of keeping God’s law/precepts.

When asked by a young man what one needed to be doing in order to have life eonian in the kingdom of God, Christ replied, “If you are wanting to be entering into life, keep the precepts” (Matt. 19:16-17). In other words, keeping the precepts of the law was not an option for the believers among God’s covenant people if they wanted to “be entering into life.” It was a requirement. Christ went on to list five of the “Ten Commandments,” as well as what he considered the second of the two “greatest precepts” given to Israel: “You shall be loving your associate as yourself” (vv. 18-19; cf. Mark 12:29-34), which is from Leviticus 19:18. It was impossible for the believers who comprised the little flock to keep what Christ referred to as the “greatest precepts” while, at the same time, living in violation of the very precepts that God delivered to Israel (and which Christ instructed his disciples to keep).

This understanding is further confirmed from what we read concerning what these saints must do in order to be saved. According to Christ, the saints who will be on the earth during the time leading up to and during the great affliction must be “watching” (rather than “drowsing”) in order to qualify for an entrance into the kingdom and “stand in front of the Son of Mankind” after Christ’s return to earth (Matt. 25:1-13; Luke 12:35-40; cf. 21:34-36). Christ also declared that these saints must “endure to the consummation” in order to be saved (Matt. 10:22; 24:13; Mark 13:13; cf. Luke 21:19).

Similarly, when speaking to John concerning what he was to write to the seven ecclesias in the province of Asia (which belong to the same company of saints who will be going through the great affliction), Christ declared that it was those believers who were “faithful until death” to whom he would “be giving the wreath of life,” and that it was “the one who is conquering” who would be granted “to be eating of the tree of life which is in the center of the paradise of God,” and who would “under no circumstances be injured by the second death” (Rev. 2:7, 10-11). But what did Christ mean by being “faithful until death” here? Answer: Christ equated this with “conquering,” and it’s evident from Christ’s words in Rev. 2:26 that “conquering” involves obediently “keeping [Christ’s] acts until the consummation.” In other words, being “faithful until death” involves not just the faith but also the conduct of the saints.

In accord with the fact that only those who are “faithful unto death” will be given “the wreath of life,” Christ was also clear that the resurrection by means of which those belonging to the little flock would be able to enjoy an allotment in the kingdom of God – i.e., the resurrection that he referred to as “the resurrection of the righteous” (Luke 14:4) – is only for “those deemed worthy” (Luke 20:35-36). Moreover, it’s also clear that the righteousness of those who will be deemed worthy to have a part in the resurrection of the righteous is not a righteousness that is based on “faith alone”; rather, as is evident from Rev. 22:11, the righteousness of the saints during this time is connected with doing righteousness (instead of doing that which is wicked, such as “worshipping the wild beast or its image”; see Rev. 20:4). In accord with this fact, the saints referred to in Revelation – i.e., those who will have a part in “the former resurrection” referred to in Rev. 20:5-7 (which is the “resurrection of the righteous” to which Christ referred) – are identified as those “who are keeping the precepts of God and the faith of Jesus” (Rev. 14:12; cf. Rev. 12:17), and who refuse to worship the wild beast and its image, etc. (v. 9-10).

Consider also the following words of Christ to the ecclesia in Sardis, as recorded in Rev. 3:1-5:

“I am aware of your acts, that you have a name that you are living, and are dead. Become watchful, and establish the rest who were about to be dying; for I have not found your acts completed in the sight of my God…Yet you have a few names in Sardis who have not soiled their clothes. They will walk with me, dressed in white, for they are worthy. The one who is conquering will be clothed thus in white garments, and under no circumstances will I be erasing his name from the scroll of life. I will confess his name before my Father and before his messengers.”

Notice that Christ wasn’t merely talking about receiving something in addition to being saved during the eons of his reign. He was talking about salvation itself – i.e., having eonian life during the last and greatest eon (that which pertains to the “new heaven and new earth”). Walking with Christ in white garments and not having one’s name erased from “the scroll of life” are undoubtedly about being saved rather than unsaved.

Thus, the salvation of those who will be alive on the earth when the events prophesied in Revelation are occurring (and which will include the “great affliction” referred to in Rev. 7:14) is not such that it will be received irrespective of what they do or don’t do; rather, to be worthy of entering into the kingdom that will be established on the earth at Christ’s return will require continued obedience, diligence and faithfulness (apart from which one won’t be granted to eat of the tree of life, won’t avoid the second death, etc.).

Finally, we know from Matt. 24:8 that the time of Jacob’s distress/great affliction will be preceded by what Christ referred to as “the beginning of pangs” (in fact, Christ probably had the words of Jeremiah 30:6-7 in mind when he used “birth pang” imagery to refer to the events that will precede the time great affliction). Among the first events that will constitute the beginning of pangs will be a breakout of warfare between nations and kingdoms. This warfare between nations and kingdoms will correspond to the peace-removing judgment associated with the opening of the second seal (Rev. 6:3), and will be one of the earliest expressions of God’s indignation during the coming “day of the Lord.”

In contrast with the saints who will be going through this future time of judgment, the saints in the body of Christ have not been appointed by God to indignation (1 Thess. 5:9-11; cf. 2 Thess. 2:13-14), and will thus be rescued by Christ from the coming indignation (1 Thess. 1:10). And since the event referred to by Paul in 1 Thess. 4:15-17 (i.e., the snatching away) is the means by which God will prevent the body of Christ from going through the coming indignation, this event must occur before the start of the earliest judgments that will be occurring during the day of the Lord. We can thus conclude that the body of Christ is going to be removed from the earth by Christ before the great affliction begins.

In light of the above considerations, we can conclude the following concerning “the chosen” who will be going through the great affliction: (1) they’ll be Israelites; (2) they’ll belong to the same company of saints that was being formed during Christ’s earthly ministry. In other words, they’ll be a continuation of the company of saints that Christ referred to as “the little flock” (and which predated the formation of the body of Christ). We can further conclude that the saints who comprise the body of Christ do not have the same calling and expectation as the saints who will be going through the great affliction (and who will be on the earth after the saints in the body of Christ have been snatched away).

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[i] In part two of my study on Revelation 12 (Identifying the sun-clothed woman), I presented the view that the great multitude of people seen by John will consist of believing Jews who, at the time of Christ’s return, will be scattered all over the earth among the nations (and who, in contrast with the 144,000 Israelites mentioned earlier, will not be sealed). Some of the Jews of whom this great multitude will consist will already be living in whatever nation they’ll be in before the “great affliction” begins (just as there are many Jews living all over the world today). However, in accord with what we read in Luke 21:24, Joel 3:1-2 and other passages, there will be other Jews who will be among the nations at this time because of what will be occurring during the great affliction (for we read that, at this time, the Jewish people will be “led into captivity into all nations”). 

[ii] Although this kingdom is frequently referred to in Matthew’s Account as “the kingdom of the heavens” (or “the kingdom of heaven”), this particular expression is simply another way of referring to the kingdom prophesied in the above passages (which, again, is the kingdom that we’re told “the God of the heavens” shall set up). This expression does not, therefore, inform us of the location of the kingdom about which Christ taught during his earthly ministry (for this kingdom will be set up on the earth); rather, it emphasizes the heavenly source and character of this future kingdom.