In Seventh-day Adventist terminology a brief period of extreme tribulation through which the church is to pass immediately prior to the Second Advent. The expression is based on Jacob’s experience at the brook Jabbok upon his return to Palestine after 20 years of exile in Haran, as recorded in Gen. 32:22–30 , and on Jeremiah’s application of the term to ancient Israel’s experience in Babylonian captivity prior to their liberation and restoration to their own land ( Jer. 30:3 , 7–9 , 11 ).
When Jacob was returning with his wives, children, flocks, and herds, he learned that his brother Esau was coming to meet him with 400 armed men, evidently bent on murder. Greatly alarmed, Jacob spent the night in prayer at the Jabbok, wrestling with an unknown assailant whom at first he probably thought to be one of Esau’s retainers but who proved to be a celestial being ( Gen. 32:6–30 ). Jacob emerged from this crisis with a new name-Israel, meaning “God contends”-and with divine assurance of protection. The meeting with Esau proved to be a cordial reunion ( Gen. 33:1–4 ).
Jeremiah’s use of the expression “the time of Jacob’s trouble” occurs in Gen. 30:7 , following his prediction that the Captivity was to continue for 70 years ( Gen. 29:10 ), and that at its close the people would be restored to their homeland ( Gen. 30:1–3 ). However, in the land of their captivity Israel’s prospect of restoration would appear hopeless ( vs. 5–7 )-as a similar restoration had to Jacob at the Jabbok. It is in this setting that Jeremiah declares: “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” ( Gen. 30:7 ).
With these OT experiences in mind, Seventh-day Adventists have applied the expression “the time of Jacob’s trouble” to the future experience of the church during the eschatological “time of trouble” referred to in Dan. 12:1 -after the close of human probation, while the seven last plagues are falling ( LS 117)-immediately preceding the deliverance of the saints at Christ’s second coming. In SDA eschatological thinking the setting of this experience is described as follows: “As Satan influenced Esau to march against Jacob, so he will stir up the wicked to destroy God’s people in the time of trouble. And as he accused Jacob, he will urge his accusations against the people of God. He numbers the world as his subjects; but the little company who keep the commandments of God are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. . . . They afflict their souls before God, pointing to their past repentance of their many sins. . . . Their faith does not fail because their prayers are not immediately answered. Though suffering the keenest anxiety, terror, and distress, they do not cease their intercessions. They lay hold of the strength of God as Jacob laid hold of the Angel; and the language of their souls is, ‘I will not let thee go, except thou bless me.’
“Had not Jacob previously repented of his sin in obtaining the birthright by fraud, God would not have heard his prayer and mercifully preserved his life. So, in the time of trouble, if the people of God had unconfessed sins to appear before them while tortured with fear and anguish, they would be overwhelmed; despair would cut off their faith, and they could not have confidence to plead with God for deliverance. But while they have a deep sense of their unworthiness, they have no concealed wrongs to reveal. Their sins have gone beforehand to judgment, and have been blotted out; and they cannot bring them to remembrance” ( GC 618–620).
Deliverance follows the scenes of affliction and distress: “At that time thy people shall be delivered, every one that shall be found written in the book” ( Dan. 12:1 ).