This is a follow-up article to a previous article, where I defined the biblical difference between Apocalypse and Tribulation. To summarise, an apocalypse is a literal end of the world, with a cessation of the present cosmological order, to be completely replaced by a heavenly one. In contrast, Tribulation is when only the present Age ends, concluded by a time of terrible trial, suffering and upheaval, accompanied by judgement for the wicked who die in the Tribulation, and heavenly reward for the righteous and the penitent who die in the Tribulation, but that there will be a restoration of peace and order afterwards for those who survive.
Paul understood the biblical term, ’Day of the LORD’ (Yom YHVH) as being an apocalypse, while Yeshua understood the term as being a time of Tribulation (just like all previous Exile prophets before him). For detailed proofs of Yeshua’s teachings on a tribulation, rather than apocalypse, see half-way down this article.
In Yeshua’s teachings, ‘God’s Kingdom’ doesn’t always refer to the coming tribulation. The Aramaic malkhūteyh delahā can be translated in various ways (see my article on the subject here), and the only occasions when God’s Kingdom refers to a coming tribulation is when it means, ‘God’s Kingship’ (that is, the time of YHVH’s coming in God’s rôle as King and Judge of the earth).
When we read Paul closely, we can see that he repeatedly speaks as though the present world-order is about to end, not merely pass through a purifying crisis (which is essentially what a tribulation is).
Below I will identify where Paul indicates a literal apocalyptic expectation, explain why these texts go beyond Tribulationism, and contrast this with the restorative framework taught by Yeshua, and preserved in Talmidi theology.
1. “The Form of This World Is Passing Away”
1 Corinthians 7:29–31
“The appointed time has grown very short… those who deal with the world [should live] as though they had no dealings with it. For the present form of this world is passing away.”
Why this is apocalyptic
- Paul is not describing temporary distress.
- He claims the schema (structure/form/order) of the world itself is disappearing.
- His ethical advice (do not marry, do not attach to possessions) only makes sense if the world is not going to continue in a recognisable form.
Why this is not tribulationism
Tribulationism expects:
- upheaval, then judgement, then a restored world
Paul instead urges withdrawal from normal life, implying no restored continuity.
Yeshua, by contrast:
- Blesses marriage, family, daily labour (i.e. he assumes that they will all continue).
- Expects the world to resume under God’s Kingdom.
2. Expectation of Imminent Cosmic Transformation
1 Thessalonians 4:15–17
“We who are alive, who are left until the coming of the Lord… will be caught up… in the clouds to meet the Lord in the air.”
Why this is apocalyptic
- Paul includes himself among those who will not die before the event.
- The imagery reflects cosmic removal, not earthly restoration.
- “Meeting in the air” reflects heavenly relocation, not kingdom renewal on earth.
Why this exceeds tribulationism
Tribulationism expects:
- God’s Kingdom will be established on earth
However, Paul expects: - Believers will be removed from the world as it collapses into oblivion.
Yeshua, by contrast, taught:
- “The meek shall inherit the earth”
- “Your kingdom come, your will be done on earth”
3. Sudden Destruction, Not Renewal
1 Thessalonians 5:2–3
“The day of the Lord will come like a thief in the night. When they say, ‘Peace and security,’ then sudden destruction will come upon them, and they will not escape.”
Why this is apocalyptic
- “Sudden destruction” (ὄλεθρος) implies a definitive termination, not correction.
- No mention of repentance, mercy, or post-judgement restoration.
Contrast with tribulationism
In tribulationist theology:
- Judgement is disciplinary, leading to a restoration of peace.
Here, however, with Paul: - The focus is on inescapable annihilation for the unprepared world.
In Yeshua’s parables on judgement:
- Always include moral accountability and often restoration (e.g. vineyard, fig tree, prodigal son).
4. Creation Itself is Awaiting Liberation Through Collapse
Romans 8:18–23
“The creation waits with eager longing… subjected to futility… groaning in labour pains.”
Paul’s framework still assumes:
- Creation must pass through a death-like futility
- Liberation only comes through eschatological rupture, not gradual healing
Paul places redemption outside of historical continuity, not through it.
In contrast, Yeshua never speaks of creation as a failed order awaiting destruction; instead he:
- Uses nature as a sign of God’s ongoing care
- Speaks of renewal without cosmological pessimism
5. Imminence of Apocalypse That Collapses Long-Term Ethics
1 Corinthians 15:51–52
“We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye.”
Why this is apocalyptic
- Paul expects mass instantaneous transformation
- Normal historical process is bypassed
- This is end-of-history, not crisis-within-history
This expectation explains why Paul:
- Minimises marriage
- Relativises and trivialises social structures
- Treats suffering as temporary because history itself is coming to an absolute and definitive end
6. Language of Abandoning the Earthly Order
Philippians 3:20–21
“Our citizenship is in heaven… he will transform our lowly body to be like his glorious body.”
Why this is apocalyptic
- “Citizenship in heaven” implies departure, not renewal of earthly society.
- Transformation is vertical, not covenantal or ethical.
Yeshua never relocates citizenship away from the earth; instead:
- God’s Kingdom comes to humanity
- The earth remains the functioning arena of obedience and peace
Why This Matters Theologically
Paul’s apocalypticism:
- Devalues historical continuity
- Encourages withdrawal from long-term responsibility
- Reframes salvation as escape rather than restoration
Yeshua’s teaching (and therefore Talmidi theology):
- Assumes history continues
- Centres on obedience, repentance, and compassion
- Envisions God’s peace established among humanity, not above it
In short:
Paul does not merely expect tribulation before peace, he expects a final apocalypse.
He expects the imminent collapse of the present world-order itself.
In contrast, Yeshua expects the world to continue after the Tribulation.
Below is a focused list of Jesus’ sayings which, taken together, strongly indicate that he expected a period of tribulation followed by restoration and God’s reign on earth, not the literal end or annihilation of the world. I group them thematically and explain why each supports tribulation-and-restoration rather than apocalyptic world-ending.
1. The Kingdom Comes to the Earth (Not the Earth Ending)
The Lord’s Prayer
Matthew 6:9–10
“Your kingdom come,
your will be done,
on earth as it is in heaven.”
Why this is tribulationist
- The earth remains the arena of God’s will.
- No suggestion of escape from the world.
- Restoration, not replacement.
An apocalypse expects departure; Jesus prays for transformation in situ.
2. The Meek shall Inherit the Earth
The Beatitudes
Matthew 5:5
“Blessed are the meek, for they shall inherit the earth.”
Why this is decisive
- The earth continues to exist.
- It is not destroyed, abandoned, or transcended.
- God’s justice is realised within history.
This directly contradicts end-of-the-world expectations.
3. Tribulation Is Local, Temporal, and Survivable
Olivet Discourse (Key Saying)
Matthew 24:21–22
“For then there will be great tribulation…
But for the sake of the elect, those days will be cut short.”
Why this is not apocalypse
- Tribulation has a time limit.
- Days are “cut short” so life can continue.
- Apocalypse has no shortening — it ends history.
Jesus anticipates survival and continuation.
4. “This Generation” Will See These Events
Temporal Limitation
Matthew 24:34
“Truly I tell you, this generation will not pass away until all these things have taken place.”
Why this supports tribulationism
- The crisis belongs to historical time, not cosmic eternity.
- Jesus speaks like a prophet of national catastrophe (e.g. Jeremiah), not a seer of cosmic annihilation.
- The destruction described (Temple, city, upheaval) is this-worldly.
5. Jerusalem Will Be Trampled — Until the time it is Restored
Luke’s Version (Very Important)
Luke 21:24
“Jerusalem will be trampled by the Gentiles until the times of the Gentiles are fulfilled.”
Why this is key
- “Until” explicitly implies an end to suffering.
- After judgement comes restoration.
- The city, people, and world endure.
Apocalypse has no “until”.
6. Parables of Judgement Followed by Fruitfulness
Parable of the Fig Tree
Luke 13:6–9
“If it bears fruit next year, well and good; but if not, you can cut it down.”
Why this matters
- Judgement is conditional and corrective.
- Time is given for repentance.
- Destruction is not inevitable.
This is prophetic warning, not eschatological finality.
7. Ethical Continuity Assumes Ongoing History
Torah Affirmed
Matthew 5:17–18
“Until heaven and earth pass away, not one letter… will pass from the law.”
Why this matters
- Heaven and earth are assumed to continue for a long time.
- Ethical obedience remains relevant.
- Jesus does not behave as though the world is about to vanish.
Paul suspends ethics because time is short; Jesus intensifies them.
8. The Nations Are Judged Within History
Sheep and Goats
Matthew 25:31–46
Why this is not apocalypse
- Nations still exist, and will continue to exist.
- People are judged by how they lived, not by belief alone.
- The scene presumes ongoing human society.
This is moral reckoning within history, not after a cosmic shutdown.
9. The Gospel Must Continue After the Crisis
Global Mission Continues
Matthew 24:14
“This good news of the kingdom will be proclaimed throughout the world… and then the end will come.”
Crucial clarification
- “The end” (τὸ τέλος) in Jewish prophetic language means:
- the end of an age
- the end of a corrupt order
- not the end of the planet
This matches the fall of Jerusalem (70 CE), not cosmic annihilation.