We are, but obviously through different lenses.
In vs 36-42, there is no exhortation about the flood being geographically global in scope. That is solely your additional interpretive inference based on your external framework (your lens).
“So will it be with the coming of the son of man” is pointing to suddenness and unexpectedness, hence it concludes with exhortation: “stay awake for you do not know the day”
But if you want to focus on the “flood took them all away” as a separate non, main point of comparison, then I’ll just point to the internal context (my lens) instead of external framework. The great tribulation was described by Christ as an event unlike anything since the foundation of the world til now, nor will there be anything like it again. If its days had not been cut short for elect’s sake, no flesh would have been saved. If the non, main point of the Noah comparison is about absolute destruction and judgement, then I’ll just point to description of the great tribulation, which was cut short so that all flesh was destroyed, except the elect. That’s pretty similar to Noah/Lot
They didn’t recognize until it was too late to escape. They were trapped inside the snare which culminated in the destruction of the temple. And even up to that point, prior to its destruction, they believed the temple would not fall, and that God would miraculously save them.
I would be interested on your take as to where you would place “eating, drinking, marrying, etc…” for unbelievers leading up to sudden destruction and judgement within Matthew 24:1-34?
you are right, i don’t get what you are saying, as it makes absolutely zero sense.
There are two aspects to 2 Thessalonians 1:6–8: God repaying the oppressors of the Thessalonians AND the Thessalonians being granted relief from persecution.
According to Paul, both of these things occur at the revealing of Christ from heaven. So I completely agree that the Thessalonians’ relief and Christ’s vengeance upon their oppressors occur at the same time.
Now since both occur together, I understand why you are arguing that their relief does not come until the future outpouring of vengeance. The problem is that this creates an illogical contradiction.
You appeal to the martyrs in Revelation 6 but they are already dead. They are no longer being persecuted. Their persecution ended when they were slain. They can still be vindicated. Their deaths can still be avenged. Justice can still be rendered on their behalf. But they cannot be relieved from a persecution that has already run its course.
Imagine a Christian is arrested, tortured, and executed by a hostile government. Fifty years later, the regime collapses, the officials are prosecuted, and the perpetrators are punished.
We would rightly say that the Christian was vindicated and that his death was avenged.
But we would never say that he finally received relief from persecution fifty years after his execution. That would be nonsensical. Relief would have been release from prison, protection from his persecutors, rescue from torture, or deliverance from execution. Once he is dead, persecution has already achieved its end.
Justice can occur afterward. Vengeance can occur afterward. Vindication can occur afterward. Relief cannot.
To make it more personal, imagine that you are the prisoner. You are being beaten, tortured, and threatened with death. Then a secret letter arrives telling you that help is coming—that your captors will be overthrown and that you will be granted relief from your suffering.
Would you honestly understand that promise to mean relief DURING your affliction, or relief fifty years AFTER your execution?
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