Luke 21:5 - 38
5 And while some were speaking of the temple, how it was adorned with noble stones and offerings, he said, 6 “As for these things that you see, the days will come when there will not be left here one stone upon another that will not be thrown down.” 7 And they asked him, “Teacher, when will these things be, and what will be the sign when these things are about to take place?” 8 And he said, “See that you are not led astray. For many will come in my name, saying, ‘I am he!’ and, ‘The time is at hand!’ Do not go after them. 9 And when you hear of wars and tumults, do not be terrified, for these things must first take place, but the end will not be at once.”
10 Then he said to them, “Nation will rise against nation, and kingdom against kingdom. 11 There will be great earthquakes, and in various places famines and pestilences. And there will be terrors and great signs from heaven. 12 But before all this they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for my name's sake. 13 This will be your opportunity to bear witness. 14 Settle it therefore in your minds not to meditate beforehand how to answer, 15 for I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict. 16 You will be delivered up even by parents and brothers[c] and relatives and friends, and some of you they will put to death. 17 You will be hated by all for my name's sake. 18 But not a hair of your head will perish. 19 By your endurance you will gain your lives.
20 “But when you see Jerusalem surrounded by armies, then know that its desolation has come near. 21 Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it, 22 for these are days of vengeance, to fulfill all that is written. 23 Alas for women who are pregnant and for those who are nursing infants in those days! For there will be great distress upon the earth and wrath against this people. 24 They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled.
25 “And there will be signs in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring of the sea and the waves, 26 people fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken. 27 And then they will see the Son of Man coming in a cloud with power and great glory. 28 Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near.”
29 And he told them a parable: “Look at the fig tree, and all the trees. 30 As soon as they come out in leaf, you see for yourselves and know that the summer is already near. 31 So also, when you see these things taking place, you know that the kingdom of God is near. 32 Truly, I say to you, this generation will not pass away until all has taken place. 33 Heaven and earth will pass away, but my words will not pass away.
34 “But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. 35 For it will come upon all who dwell on the face of the whole earth. 36 But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of Man.”
37 And every day he was teaching in the temple, but at night he went out and lodged on the mount called Olivet. 38 And early in the morning all the people came to him in the temple to hear him.
Questions:
ReplyDelete1. When will these things take place?
2. How do we keep from being led astray?
3. What does it mean that the end will not be at once?
4. Have we seen the signs in vs 10 - 19?
5. Under what circumstances is Jesus telling us not to prepare how we will answer?
6. Has the signs in vs 20 - 24 already been fulfilled?
7. When are the times of the Gentiles and when will they be fulfilled?
8. When will the signs in vs 25 - 28 take place?
9. Can we see the signs today and predict when Jesus is coming back?
10. Jesus says all of these things will take place before this generation passes away. What does He mean by "this generation"?
11. What does Jesus mean by His words not passing away?
12. Explain the warnings about watching yourself and staying awake.
https://hartmangroupdevotionsmark.blogspot.com/2018/12/mark-131-31-as-jesus-was-leaving-temple.html says:
ReplyDeleteOver the last 2,000 years, theologians have debated what Jesus really meant in his discussion of the “end times.” There are a wide variety of theories regarding these Gospel passages, especially the signs and timing of this “end of days” scenario. However, we do know that in 70 AD — some 37 years after Jesus made this prediction — Rome sacked Jerusalem and destroyed it.
Other than a few towers and forts for the Roman garrison, everything was destroyed.
Then, about 60 years later, the Roman Emperor Hadrian commenced with finishing the job of complete annihilation of Jerusalem and much of the land of Israel. By 135 AD, nearly 600,000 Jews were killed and over 1,000 towns and villages were razed to the ground. The practice of the Mosaic Law was prohibited, the sacred scrolls were burned, and circumcision was outlawed. All that remained on the Temple Mount in Jerusalem were a few Roman statues of a few Roman gods.
In an attempt to erase any memory of Judaea and Jerusalem, Hadrian renamed the territory “Syria Palaestina” — a complete eradication of Jewish title in favor of the ancient Philistines. He also renamed Jerusalem, “Aelia Capitolina,” which was a loose combination of Hadrian’s family name and a hill dedicated to the Roman God Jupiter. The Jewish people were strictly forbidden to enter their own capital, except once a year on the holiday commemorating the destruction of the Temple.
These huge stones lying at the base of the southern section of the Temple Mount are a testament to the fulfillment of Jesus’ prophecy. Between 70 and 135 AD, the Roman soldiers stripped the Temple Mount bare — every stone was thrown down… And the remnant of Israel was scattered to the four corners of the earth. The destruction of the Temple foretold by Jesus was complete.
https://hartmangroupdevotionsmark.blogspot.com/2018/12/mark-131-31-as-jesus-was-leaving-temple.html continued:
ReplyDeleteThe disciples seemed like tourists amazed at the sites of the city of Jerusalem. They had good reason to be amazed, because the temple compound, as remodeled by Herod the Great, was one of the magnificent structures of the ancient world. The Jewish people were justifiably proud of this great building.
i. This temple was originally rebuilt by Zerubbabel and Ezra (Ezra 6:15Open in Logos Bible Software (if available)) but greatly expanded and improved by Herod. It was the center of Jewish life for almost 1,000 years – so much so, that it was customary to swear by the temple (Matthew 23:16Open in Logos Bible Software (if available)) and speaking against the temple could be considered blasphemy (Acts 6:13Open in Logos Bible Software (if available)).
ii. After Herod’s work, the temple was huge – nearly 500 yards long and 400 yards wide. Herod’s rebuilding started in 19 B.C., and was not completed until A.D. 63, taking more than 80 years. The magnificent temple compound was finished only seven years before it was destroyed.
iii. The beauty of the ancient temple is well documented. The Jewish historian Josephus says that the temple was covered on the outside with gold plates that were so brilliant that when the sun shone it was blinding. Where there wasn’t gold, there were blocks of marble of such a pure white that from a distance, strangers thought there was snow on the temple.
iv. The comment of the disciples – see what manner of stones and what buildings are here – is especially appropriate given the massive stones Herod used in building the temple. Today, tourists can see some of these massive stones, at least the ones used to build merely the retaining wall for the temple compound. These cut, quarried blocks of limestone are so big – some 50 feet wide, 25 feet high, and 15 feet deep – that most modern construction cranes could not lift them.
b. Not one stone shall be left upon another, that shall not be thrown down: Some 40 years after Jesus said this there was a widespread Jewish revolution against the Romans in Palestine, and the rebels enjoyed many early successes. But ultimately, Rome crushed the Jews of that day. Jerusalem was leveled, including the temple – just as Jesus said.
i. It is said that at the fall of Jerusalem, the last surviving Jews of the city fled to the temple because it was the strongest and most secure building remaining. Roman soldiers surrounded it, and one drunken soldier started a fire that soon engulfed the whole building. Ornate gold detail work in the roof melted down in the cracks between the stone walls of the temple. To retrieve the gold, the Roman commander ordered that the temple be dismantled stone by stone. The destruction was so complete that today researchers have some difficulty learning exactly where the temple was.
ii. “Now, as soon as the army had no more people to kill or plunder… Caesar gave orders that they should now demolish the entire city and temple… this was the end which Jerusalem came to.” (Josephus, Wars of the Jews, 7.1.1) Interestingly, Josephus tells us that the Romans never intended to destroy the temple but were driven to it by the fierceness of Jewish opposition and by accident. (Wars of the Jews, 6.4)
https://hartmangroupdevotionsmark.blogspot.com/2018/12/mark-131-31-as-jesus-was-leaving-temple.html continued:
ReplyDeleteThis described a complete desecration of the temple, prefigured by Antiochus Epiphanies in the time between the Old and New Testaments.
This Antiochus desecrated the temple in Jerusalem in a horrible way. “He desecrated the Temple by offering swine’s flesh on the great altar and by setting up public brothels in the sacred courts. Before the very Holy Place itself he set up a great statue of the Olympian Zeus and ordered the Jews to worship it.” (Barclay) As bad is this was, it did not fulfill the abomination of desolation, because Jesus said these words long after Antiochus did this.
iii. It is important to understand that most Jews – religious or secular – do not care one bit about building a temple.
iv. Christians get excited when they see efforts to rebuild the temple. At the same time, we should understand that the basic impulse behind rebuilding the temple is not of God at all – the desire to have a place to sacrifice for sin. Christians believe that all sacrifice for sin was finished at the cross, and any further sacrifice for sin is an offense to God, because it denies the finished work of Jesus on the cross.
e. Let the reader understand: Some say that the abomination of desolation was fulfilled in A.D. 70 when Jerusalem was destroyed, and that this ties in with the destruction of the temple promised in Mark 13:2.
a. Let those who are in Judea flee to the mountains: Jesus directed this warning to the Jewish people.
https://hartmangroupdevotionsmark.blogspot.com/2018/12/mark-131-31-as-jesus-was-leaving-temple.html continued:
ReplyDeletei. These words of Jesus have led some to believe that everything Jesus spoke of here was fulfilled in the first century, in the Roman destruction of Jerusalem. It is true that this exhortation by Jesus was taken literally by Christians in A.D. 66 when Roman armies first came to Jerusalem. At that time, Christians fled to the mountains and were spared the great destruction of A.D. 70 However, Jesus also said that these events would bring in the Great Tribulation (Mark 13:19) and that those days would culminate in the triumphant return of Jesus (Mark 13:26-27). Since we’re still here 2,000 years later, we know that the abomination of desolation wasn’t fulfilled in the first century.
i. It is also possible that the word generation can be understood as a race or people. This may be a promise that the Jewish race will not perish before history comes to a conclusion.
https://hartmangroupdevotionsmark.blogspot.com/2018/12/mark-131-31-as-jesus-was-leaving-temple.html continued:
ReplyDeleteThe Abomination that Causes Desolation – Whenever you see footnotes in your bible that cross reference other parts of the bible, go to that address and figure out what it means. Jesus knew scripture inside and out and he used it to teach his disciples. These are words taken from Daniel. This particular passage in Daniel is speaking about desecration of the Temple. Thus Jesus, again is referring to the Temple and what will happen to it, namely that ‘no stone will be left on another’ (Mark 13:2).
The Gospel must be preached to all nations – This happened in Acts chapter 2… “There were staying in Jerusalem God fearing Jews from every nation under heaven.” (Acts 2:5). It is this group of people from every nation who heard the first sermon given by Peter. While it is likely that not every nation under heaven was really there, we must take into account the figurative nature of the statement, and the fact that all known nations may have been represented. Likewise, in Mark this may just as likely be a figurative statement about the need to preach the gospel to every nation before the Temple was destroyed.
Sun and Moon Darkened – This is not a literal description of the universe falling apart, this is an allusion to Isaiah 13:10 and Isaiah 34:4, both of which use the same language to describe seismic shifts in the political landscape of Isaiah’s time, namely the fall of the Babylonian empire. Jesus uses the same figurative language to describe the fall of Jerusalem (that is Jesus being ironic).
Son of Man coming in Glory – Our classic view of the end times is that the ‘elect’ people will get to see Jesus floating down on the clouds. I won’t say that that is not true, but I will say that this statement by Jesus is not about the manner of Jesus’ arrival when he returns. Rather, it is about the shift that is taking place in the world as Jesus ushers in the Kingdom of God. The destruction of the Temple would be another powerful symbol that the Kingdom of God has arrived and the age of the Temple is over. Authority is shifting from the Temple to the Christ.
When Jesus ends his teaching to the disciples by saying, “THIS GENERATION will not pass away” (Mark 13:30), he is indeed referring to his contemporaries, the ones who could hear him speaking these words. They would soon experience the tragedy of seeing the Temple destroyed, some 40 years after his resurrection. However, this did not mean that Jesus would return immediately and the world would come to and end, rather, it was a powerful sign that the age of the Kingdom of God was being realized.
Note: The following 4 comments are excerpts from http://www.bereanbiblechurch.org/transcripts/mark/13_1-2.htm, with a longer summary at https://hartmangroupdevotionsmark.blogspot.com/2018/12/mark-131-31-as-jesus-was-leaving-temple.html. It is the full preterist view. While I don't agree personally with all it's conclusions, I do think it's something that is valuable for us to consider (and possibly be able to defend against).
Deletehttps://hartmangroupdevotionsmark.blogspot.com/2018/12/mark-131-31-as-jesus-was-leaving-temple.html continued:
ReplyDeleteJesus taught that His Kingdom is a spiritual kingdom. Yet, so many, even today, still look for a future physical kingdom.
Jesus also has been continually warning the Jews of their coming judgement because of their apostasy. He provided a glimpse of this judgment through the withering of the fig tree. In the passage about the fig tree, Jesus' cleansing of the temple is deliberately sandwiched in between two encounters with a fig tree. There is apparently a relationship between the two incidents; there is a common theme, and that theme is judgement.
Now, with all of this in mind, we move into chapter 13 and the "Olivet Discourse" of Jesus. This is one of those places where chapter and verse divisions can be very detrimental. We need to ignore the break here and go from the end of chapter 12 right into 13.
There were three historical temples in succession: those of Solomon, Zerubbabel, and Herod. The first temple was built by Solomon, about 1005 years before Christ (1 Kings 6). He spent seven years building it. This temple remained till it was destroyed by the Babylonians under Nebuchadnezzar, 584 years before Christ.
After the Babylonian captivity, the temple was rebuilt by Zerubbabel, but with vastly inferior and diminished splendor. This was called the second temple. This temple was often defiled in the wars before the time of Christ. It had become very decayed and impaired. Herod's temple was really a massive rebuilding of the Zerubbabel temple, so both are called the "second temple" by Judaism. This rebuilding began in 19 B.C., but it was only completed in A.D. 63 under Agrippa II.
And it had been finished for hardly seven years when, in A.D. 70, it was completely destroyed in fire and blood notwithstanding the fanaticism with which the Jews tried to defend it.
Jesus predicts that this massive temple would be utterly destroyed in an act of God's judgement. At the time this was spoken, no event was more improbable than this. Yet, all this happened in A.D. 70 exactly as Jesus said it would. After the city was taken, Josephus says that Titus, "gave orders that the soldiers should dig up even the foundations of the temple, and also the city itself."
Jesus pronounced doom on the temple because the true center of the relation between God and man has shifted to Himself.
The fleshly, earthly tabernacle was a shadow ,and God destroyed it in A.D. 70. We now live in a spiritual kingdom, with a spiritual tabernacle, we worship God in spirit and in reality.
https://hartmangroupdevotionsmark.blogspot.com/2018/12/mark-131-31-as-jesus-was-leaving-temple.html continued:
ReplyDeleteTheir question was two-fold: First they ask, "When will these things be?" The "these things" refers to the temple's destruction in verse 2. The second part of their question is, "What will be the sign when all these things are going to be fulfilled?"
The disciples associated the destruction of the temple with Christ's coming. The Greek word for "coming" is parousia, which means: "arrival", not return. The disciples could not have been asking about a future return of Christ, because they did not understand that He was leaving. They believed that Jesus was the promised Messiah.
"If they had no idea that Jesus was going to leave them, why would they ask Him about His return?" They didn't understand anything about a Second Coming. You might ask, "Why did they ask, 'What will be the sign of Your coming?' if they didn't think He was leaving?" Good question. The answer is in understanding the Jewish concept of the parousia. As I said, the word meant: "arrival or presence", and not return. It didn't refer to any future return of Christ. To the disciples the "parousia" of the Son of man signified the full manifestation of His Messiahship; His glorious appearing in power.
William Barclay says of parousia, "It is the regular word for the arrival of a governor into his province or for the coming of a king to his subjects. It regularly describes a coming in authority and in power."
The disciples believed that the coming of Messiah would be simultaneous with the destruction of the city and the temple.
Please keep this in mind as we move through this chapter. Jesus is speaking to His disciples. Whatever Jesus' answer means, it must have meaning to them. Any application that we make to ourselves from Scripture can only be made after we understand what it meant to the original audience. Keep in mind the principle of original relevance.
The "abomination of desolation" is a past event, fulfilled in the events of A.D. 66-70. It was a sign for the disciples that Jerusalem was about to be destroyed, and for them to flee from Jerusalem in order to escape the great tribulation which was coming upon the Jewish people.
The entire scheme of Dispensational eschatology, though popular in recent years, has no roots in historic Christian interpretation of the Scriptures.
When Jesus, therefore, spoke of the sun being darkened, the moon not giving its light, and the stars falling from heaven, He was not referring to the end of the solar system, but of the complete dissolution of the Jewish state.
https://hartmangroupdevotionsmark.blogspot.com/2018/12/mark-131-31-as-jesus-was-leaving-temple.html continued:
ReplyDeleteThere's now no difference between Jew and Gentile (Col. 3:11, Rom. 10:12, Gal. 3:28, Acts 10:34-35), because the nation of God is built around Jesusit has become no longer geographical, but multi-national.
After the destruction of Jerusalem, the nation of Israel, after the flesh, was scattered throughout the earth and lost all tribal relations. This scattering was made immutable due to the fact that all tribal genealogical records were destroyed with the temple in A.D. 70. The simple fact is that there is no existing Jewish race.
Encyclopedia Judaica Jerusalem (1971)
"It is a common assumption, and one that sometimes seems ineradicable even in the face of evidence to the contrary, that the Jews of today constitute a race, a homogeneous entity easily recognizable. From the preceding discussion of the origin and early history of the Jews, it should be clear that in the course of their formation as a people and a nation they had already assimilated a variety of racial strains from people moving into the general area they occupied. This had taken place by interbreeding and then by conversion to Judaism of a considerable number of communities. . . .
Encyclopedia Americana (1986)
"Racial and Ethnic Considerations. Some theorists have considered the Jews a distinct race, although this has no factual basis. In every country in which the Jews lived for a considerable time, their physical traits came to approximate those of the indigenous people. Hence the Jews belong to several distinct racial types, ranging, for example, from fair to dark. Among the reasons for this phenomenon are voluntary or involuntary miscegenation and the conversion of Gentiles to Judaism"
"Heaven and earth will pass away, but My words will not pass away. (Mark 13:31 NASB)
"Heaven and earth passing," understood literally, is the dissolution of the present system of the universe, and the period when that is to take place, is called the "end of the world." But a person at all familiar with the phraseology of the Old Testament Scriptures, knows that the dissolution of the Mosaic economy, and the establishment of the Christian, is often spoken of as the removing of the old earth and heavens, and the creation of a new earth and new heavens"
James Jordan writes, "each time God brought judgment on His people during the Old Covenant, there was a sense in which an old heavens and earth was replaced with a new one: New rulers were set up, a new symbolic world model was built (Tabernacle, Temple), and so forth."(7) The New Covenant replaces the Old Covenant with new leaders, a new priesthood, new sacraments, a new sacrifice, a new tabernacle (John 1:14), and a new temple (John 2:19; 1 Corinthians 3:16; Ephesians 2:21). In essence, a new heaven and earth. The Hebrew people understood this kind of language.
We're often taught that after this life is over, with all its misery and heartache, that we are going to walk on streets of gold in heaven. It does say that this city will have streets of gold, but we must remember that Revelation was written in figurative or apocalyptic language. God is not describing a materialistic city. He is describing His church, His people who are going to live and be with Him forever. The walls of jasper and gates of pearl speak of the blessedness of the New Covenant.
https://hartmangroupdevotionsmark.blogspot.com/2018/12/mark-131-31-as-jesus-was-leaving-temple.html continued:
ReplyDeleteThis age in which we now live is the New Covenant age. We are the New Jerusalem, God's holy bride.
Here the river of the water of life flows forth from the temple to the nations of the world. The tree of life is there for the healing of the nations.
This river comes forth from the New Jerusalem in Revelation 22:1-2, the church, the bride of Christ. We are to be involved in taking the water of life to the nations. What is the water of life?
This is a call to salvation! If the New Heavens and the New Earth are supposed to be the eternal state, why is the invitation to salvation still going out? The New Heaven and Earth is the New Covenant, the church. And from the church go forth the water of life for the healing of the nations.
We are now living in the New Heaven and Earth. We are the New Jerusalem, which is the bride of Christ. Jesus Christ and His Father are among us, and we need no temple, we need none of the rituals and ceremonies of the old heaven and the old earth. We are in God's presence now and forevermore.
We have seen that looking at this text through first century glasses gives us a whole new meaning of Jesus' words. Jesus is not talking to us (twenty first century Americans), but to His disciples (first century Jews). Things that were future (to them), at the time of the writing, are ancient history to us.
Someone who believes all of this would be considered a Preterist. A Preterist is someone who believes that all prophecy was fulfilled in A.D. 70. A partial Preterist (which is technically a futurist) believes that most of the prophecies have been fulfilled in A.D. 70, but still looks for a future return of Christ and a future resurrection. Partial Preterists would agree with most of what I have said in the interpretation and the application of Mark 13:1-31 referring to the destruction of Jerusalem in A.D. 70.
Folks, you cannot divide Mark 13 or Matthew 24. There is no indication that Jesus is describing two comings separated by an indeterminate period of time.
Do you hear what he said? He held to a future coming of Christ, but said there is no Scripture to support it, it is only seen in inference and deduction. Soon after this Mr. Bray gave up his view of a future coming of Christ and has become a full Preterist.
In his book, The Days of Vengeance, David Chilton labels full Preterism as heterodox: "Contrary to the theories of those interpreters who would style themselves as 'consistent Preterists,' the Fall of Jerusalem did not constitute the Second Coming of Christ... its ultimate thesis--that there is no future Coming of Christ or Final Judgment--is heretical.
David Chilton denounced full Preterism as heresy, but then something very strange happened, he had a paradigm shift. He became a full Preterist, he became what he called a heretical!
https://hartmangroupdevotionsmark.blogspot.com/2018/12/mark-131-31-as-jesus-was-leaving-temple.html continued:
ReplyDeleteMy 2 cents on the above:
I was showing the Preterist view. I wanted to give this view a fair chance and give what I hope was a decent summary. It's new material to me, so that's why I dedicated so much space for it.
I don't have a problem with the view that most (perhaps all) of the Olivet discourse (Mark 13) is speaking about the destruction of Jerusalem in AD 70. But I do have an issue with the statements that Jesus final coming happened in AD 70 and that all prophecy ended then.
My main issue is that most scholars think that Revelation was written after AD 90. So, if Revelation is a book of prophesy, it can't be talking about a past event. I suppose that it's possible that Revelation is a Eschatological summary(?), or that Revelation actually existed before AD 70 and was only getting "recorded" after the fact.
I do admit that I have an emotional issue with the logical conclusion to Preterism. This life is going to go on forever, that this earth is never going end, and Jesus is never going to come back to restore the earth to it's pre-fall state. That is hard for me to accept, and it seems that there's too much scripture promising that Jesus is going to physically restore this world.
Next, I'm going to explore anti-preterism views as well as A-Millennial viewpoints.
https://hartmangroupdevotionsmark.blogspot.com/2018/12/mark-131-31-as-jesus-was-leaving-temple.html continued:
ReplyDeleteQuestion: "What is the preterist view of the end times?"
Answer: According to preterism, all prophecy in the Bible is really history. The preterist interpretation of Scripture regards the book of Revelation as a symbolic picture of first-century conflicts, not a description of what will occur in the end times.
Thus, preterism is the view that the biblical prophecies concerning the “end times” have already been fulfilled—in the past. Preterism is directly opposed to futurism, which sees the end-times prophecies as having a still-future fulfillment.
Preterism is divided into two types: full (or consistent) preterism and partial preterism. This article will confine the discussion to full preterism (or hyper-preterism, as some call it).
Preterism denies the future prophetic quality of the book of Revelation. The preterist movement essentially teaches that all the end-times prophecies of the New Testament were fulfilled in AD 70 when the Romans attacked and destroyed Jerusalem. Preterism teaches that every event normally associated with the end times—Christ’s second coming, the tribulation, the resurrection of the dead, the final judgment—has already happened. (In the case of the final judgment, it still in the process of being fulfilled.) Jesus’ return to earth was a “spiritual” return, not a physical one.
Preterism teaches that the Law was fulfilled in AD 70 and God’s covenant with Israel was ended. The “new heavens and new earth” spoken of in Revelation 21:1 is, to the preterist, a description of the world under the New Covenant. Just as a Christian is made a “new creation” (2 Corinthians 5:17), so the world under the New Covenant is a “new earth.” This aspect of preterism can easily lead to a belief in replacement theology.
Preterists usually point to a passage in Jesus’ Olivet Discourse to bolster their argument. After Jesus describes some of the end-times happenings, He says, “Truly I tell you, this generation will certainly not pass away until all these things have happened” (Matthew 24:34). The preterist takes this to mean that everything Jesus speaks of in Matthew 24 had to have occurred within one generation of His speaking—the destruction of Jerusalem in AD 70 was therefore “Judgment Day.”
The problems with preterism are many. For one thing, God’s covenant with Israel is everlasting (Jeremiah 31:33–36), and there will be a future restoration of Israel (Isaiah 11:12). The apostle Paul warned against those who, like Hymenaeus and Philetus, teach falsely “that the resurrection has already taken place, and they destroy the faith of some” (2 Timothy 2:17–18). And Jesus’ mention of “this generation” should be taken to mean the generation that is alive to see the beginning of the events described in Matthew 24.
Eschatology is a complex subject, and the Bible’s use of apocalyptic imagery to relate many prophecies has led to a variety of interpretations of end-time events. There is room for some disagreement within Christianity regarding these things. However, full preterism has some serious flaws in that it denies the physical reality of Christ’s second coming and downplays the dreadful nature of the tribulation by restricting that event to the fall of Jerusalem.
https://hartmangroupdevotionsmark.blogspot.com/2018/12/mark-131-31-as-jesus-was-leaving-temple.html continued:
ReplyDeleteOver the course of the church’s history there have been four main approaches: the futurist, historicist, preterist, and idealist approaches. The futurist approach understands everything from Revelation 4:1 forward to be a prophecy of things that are to occur just before the Second Coming of Christ. In other words, all of these prophesied events are still in the future from the perspective of the twenty-first century. According to proponents, this conclusion grows out of a belief that there is no correspondence between these prophesied events and anything that has yet occurred in history.
The historicist approach understands Revelation to be a prophecy of church history from the first advent until the Second Coming of Christ. This approach appears to have had its roots in the writings of Joachim of Fiore.iii It was later adopted by most of the Protestant Reformers, but it is held by very few today.iv The preterist approach to Revelation is most clearly contrasted with the futurist approach. According to the preterist approach, most of the prophecies in the book of Revelation were fulfilled not long after John wrote.v In other words, their fulfillment is past from the perspective of the twenty-first century.vi The fourth major approach to the book is the idealist or symbolic approach. According to this view, Revelation does not contain prophecies of specific historical events. Instead, it uses symbols to express timeless principles concerning the conflict between good and evil.
Until recently these various approaches have been considered by most to be mutually exclusive. A number of scholars, however, have begun to propose a fifth approach, which may be termed the eclectic approach. As one proponent of this view explains, “The solution is to allow the preterist, idealist, and futurist methods to interact in such a way that the strengths are maximized and the weaknesses minimized.”vii One of the first to espouse such an approach was George Ladd. He concluded that the correct method of interpreting the book of Revelation was to blend the futurist and preterist methods.viii He has been followed in this basic eclectic approach, although with different emphases, by a number of scholars including Gregory Beale, Grant Osborne, and Vern Poythress.
I believe that the book itself demands a basically preterist approach. This does not mean that all of the prophecies in the book have already been fulfilled. Some of the prophecies in Revelation (e.g., 20:7–22:21) have yet to be fulfilled, but many, if not most, of the prophecies in the book have been fulfilled.
Proponents of the futurist view say that their approach is necessary because there is no correspondence between the events prophesied in the book and anything that has happened in history. This conclusion is reached because of an overly literalistic approach to the symbolism of the book and a lack of appreciation for how such language was used in the Old Testament prophetic books. This, however, is not the most serious problem with the futurist approach.
https://hartmangroupdevotionsmark.blogspot.com/2018/12/mark-131-31-as-jesus-was-leaving-temple.html continued:
ReplyDeleteThe most fundamental problem with the futurist approach is that it requires a very artificial reading of the many texts within the book itself that point to the imminent fulfillment of its prophecies. The book opens and closes with declarations indicating that the things revealed in the book “must soon take place” (1:1; 22:6). It opens and closes with declarations indicating that “the time is near” (1:3; 22:10). The book of Revelation does not begin in the way the pseudepigraphal Book of Enoch begins, with a statement to the effect that the content is not for the present generation, but for a remote generation that is still to come. The book of Revelation has direct relevance to the real historical first century churches to whom it was addressed, and the text of the book itself points to the imminent fulfillment of most of its prophecies.
The historicist approach faces more serious difficulties than the futurist approach. As Poythress observes, “Of the four schools of interpretation, historicism is undoubtedly the weakest, though it was popular centuries ago.”xi The most serious problem with the historicist approach is its subjectivity and arbitrariness.xii Historicist interpreters through the ages invariably identify their own age as the final age.xiii They then fit the prophecies of the book with whatever important events have transpired between the first century and their own day. The result is that the basic historicist interpretation of the book changes from one generation to the next.
The idealist approach is held by many in the present day, but it is fundamentally flawed as a method of interpreting the book of Revelation. It’s most serious problem is that it brushes over the specificity found within the text. Bauckham explains,
Thus it would be a serious mistake to understand the images of Revelation as timeless symbols. Their character conforms to the contextuality of Revelation as a letter to the seven churches of Asia. Their resonances in the specific social, political, cultural and religious world of their first readers need to be understood if their meaning is to be appropriated today.
Not only does the idealist approach tend to ignore the historic specificity demanded by its character as a letter, it also tends to ignore the hermeneutical implications of its character as a prophecy. The Old Testament prophets used highly figurative and symbolic language, but they used this language to speak of real historical nations and specific impending historical judgments. Writing his own prophetic book, John does the same.
Proponents of the futurist, historicist, and idealist approaches offer several criticisms of the preterist approach to the book. Probably the most serious criticism is that this approach robs the book of any contemporary significance. John Walvoord, for example, writes, “The preterist view, in general, tends to destroy any future significance of the book, which becomes a literary curiosity with little prophetic meaning.”xvi Leon Morris echoes this sentiment, claiming that the preterist approach “has the demerit of making it [the book of Revelation] meaningless for all subsequent readers (except for the information it gives about that early generation).”
https://hartmangroupdevotionsmark.blogspot.com/2018/12/mark-131-31-as-jesus-was-leaving-temple.html continued:
ReplyDeleteIt is actually rather surprising that this criticism is repeated so often by conservative evangelical scholars. It implies that any biblical prophecies that have already been fulfilled are meaningless for readers in later generations. But are the Old Testament prophecies that were fulfilled in the birth, life, death, and resurrection of Jesus meaningless for later generations? Are the multitudes of Old Testament prophecies concerning the destruction of Israel and Judah and the subsequent exile meaningless for later generations? Obviously not, and neither would the prophecies in Revelation be any less meaningful or significant if it were shown that many or most of them have already been fulfilled. All Scripture is profitable (2 Tim. 3:16), even those parts of Scripture containing already fulfilled prophecies.
When misguided criticisms, such as the one above, are set aside and the case for a basically preterist approach is objectively considered on its own merits, it is seen to be quite strong. In the first place, our basic hermeneutical approach to the book should be determined by the nature and content of the book itself. As we have already seen, the book itself indicates when at least most of its prophecies are to be fulfilled. In both the first and last chapters, John tells his first century readers that the things revealed in the book “must soon take place” (1:1; 22:6) and that “the time is near” (1:3; 22:10). These statements are generalizations, so they do not require that every event prophesied in the book must be fulfilled in the first century, but the generalizations do provide us with a “general” idea of how we should understand the book.xviii The bulk of John’s prophecy concerns something that was impending in his own day.
Secondly, when the genre of the book is taken into consideration, it provides strong evidence for a basically preterist approach to the book. The book is a prophecy (1:3; 19:10; 22:7, 10, 18, 19). It is an apocalyptic prophecy set within the form of an epistle, but it is a prophecy nonetheless. Why is this important? It is important because it means that our approach to the other prophetic books of the Bible should provide us with some guidance in how we approach this last prophetic book of the Bible. We should approach it and read it in the same basic way. We do not read any of the Old Testament prophetic books as a whole in an idealist manner, and there is precious little in any of them that could be approached in a historicist manner. We recognize that these prophecies were given to specific people in specific historical contexts. Many of the Old Testament prophecies deal with impending judgments upon either Israel or Judah or the nations that oppressed Israel. They also contain glimpses of ultimate future restoration. In short, we take a basically preterist approach to the Old Testament prophetic books, recognizing that they speak largely of impending events, yet also deal at times with the distant future.xix Given that this is the way in which the Old Testament prophetic books are approached, it seems that our presumption should be in favor of the same basic approach to the prophetic book of Revelation.
https://hartmangroupdevotionsmark.blogspot.com/2019/01/mark-131-31-continued-blogger-is.html says:
ReplyDeleteReformed amillennialism teaches the church, that is, us who believe and our children, to expect increasing lawlessness in the world, apostasy from the truth in the churches, the establishment of the kingdom of Antichrist over the entire world, and great tribulation for all those who fear God and keep His commandments. To such a world, thus fully developed in sin, will Christ return.
Postmillennialism in Reformed and Presbyterian circles holds out quite a different prospect. Gradually, the gospel will convert the majority of the world's inhabitants. True Christians will possess political power in every nation, controlling all aspects of the life of the nation so that there will be a genuinely Christian culture. This will be the "Christianizing," as they put it, of the world. The human race will obey the law of God, at least outwardly (for many will remain unconverted). There will be earthly peace worldwide. The result will be unprecedented material prosperity. Poverty will disappear. Disease will be checked. Crime will be virtually non-existent.
Coming is a "golden age." It will last at least for a thousand years, perhaps a hundred thousand years.
Christ will get an earthly victory in history.
This earthly victory will be the "Messianic kingdom" in its full splendor.
At this point, the postmillennialists differ among themselves.
Some have Jesus returning to the grand earthly kingdom. Others, looking hard at the disconcerting testimony of Revelation 20:7ff., that at the very end Satan will unleash an all-out assault on the church, predict that the peaceable earthly kingdom of Christ will suffer revolution at the end from the ungodly who were only submitting outwardly.
In either case, the second coming of Christ will follow hard upon the "golden" millennial age.
Postmillennialism tells the Reformed saints that apostasy, Antichrist, and persecution are past. It calls them to take power in the world. It assures them of future earthly ease. It leaves the people unprepared for the struggle that lies ahead for the church, the fiercest struggle that the church has ever faced. It renders the people oblivious to the gathering storm at this very moment. The abounding lawlessness in Western society, for example, does not for the postmillennialist herald the "lawless one," the "man of sin," of II Thessalonians 2. It is merely the prelude to the collapse of ungodly society so that the saints can take control.
"Amillennialism," therefore, is the teaching about the thousand year period of Revelation 20 that denies that this period is a literal one thousand year period of history during which Christ will establish an earthly kingdom in the world. Positively, amillennialism holds that the thousand year period of Revelation 20 is a figurative description of the entire period from Christ's exaltation until shortly before His second coming. During this period two important events take place. One occurs in the abyss: Satan is bound. The other happens in heaven: the martyrs live and reign with Christ.
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ReplyDeleteAll these things would happen typically, or in the historical type.
As is always the case with types, the destruction of Jerusalem came far short of complete fulfillment of the deliverance of the saints in the way of judgment. Verses 29-31 of Matthew 24 make this failure of the type clear beyond any doubt. These events await the reality: the end of the world.
Inasmuch as the destruction of Jerusalem was the type of the end, everything that Jesus has taught in the preceding verses can be said in verse 34 to "be fulfilled," that is, happen, in A.D. 70. "All these things," happen typically in A.D. 70. But these things do not happen in A.D. 70 exhaustively. They do by no means happen in reality in A.D. 70. The reality of all these things will happen when Jesus comes in the body at the end of the world.
It is the same with the destruction of Jerusalem and the end of the world as it is with the fulfillment of the other great prophecies of the Scriptures. Balaam's prophecy in Numbers 24:12-25 of the king out of Jacob was fulfilled historically in David, the son of Jesse. The mention of the various heathen nations that the king would subdue shows this. All the things of Balaam's prophecy happened in the life and reign of King David.
But only typically. Not exhaustively. Not as to the reality.
The real happening of these things - the fulfillment - is in the kingship of Jesus Christ.
Similarly, the promise to Abram that his seed would receive the land from the Nile to the Euphrates was typically fulfilled in the glorious kingdom of Solomon (Gen. 15:18; II Chron. 9:26).
But not in reality.
The reality is the present extent of the spiritual kingdom of Jesus Christ, which worldwide kingdom is yet expanding and will be perfected in all the universe at the coming of the Christ.
The peaceful kingdom of Psalm 72 is, throughout the Psalm, both the earthly kingdom under Solomon and the spiritual kingdom of Jesus the Messiah. More precisely, it is the spiritual kingdom of Messiah foreshadowed in the earthly kingdom under Solomon.
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ReplyDeleteI once heard someone define the millennium as a thousand-year period of time during which Christians fight over the proper interpretation of the book of Revelation.
The word millennium refers to the “thousand years” mentioned in Revelation 20. Because this chapter is found in one of the most difficult books of the New Testament, its proper interpretation is disputed. As a result, there are four main views of the millennium held within the church today: historic premillennialism, dispensational premillennialism, amillennialism, and postmillennialism. The prefixes pre- and post- before the word millennium have to do with the timing of the second coming of Christ in relationship to the millennium itself. The term premillennialism refers to the belief that the Second Coming will occur before the millennium. The term postmillennialism refers to the belief that the second coming will occur after the millennium. Strictly speaking, amillennialism is a version of postmillennialism in this sense because amillennialists believe Christ’s second coming will occur after the millennium. There are other differences that distinguish amillennialists from postmillennialists.
Historic premillennialism teaches that at the end of the present age, there will be the great tribulation followed by the second coming of Christ. At Christ’s coming, the Antichrist will be judged, the righteous will be resurrected, Satan will be bound, and Christ will establish His reign on earth, which will last for a thousand years and be a time of unprecedented blessing for the church. At the end of the millennium, Satan will be released and he will instigate a rebellion, which will be quickly crushed. The unrighteous will at this point be raised for judgment, after which the eternal state will begin.
Historic premillennialism has had its proponents in the church from at least the second century AD onward. It was taught, for example, by Irenaeus (140– 203) and Justin Martyr (100–165), and may have been taught in the late first century by Papias (80–155). Some within the Reformed tradition, such as James Montgomery Boice, have taught this view. The most notable proponent of historic premillennialism in the twentieth century was George Eldon Ladd, whose commentary on the book of Revelation argues strongly for this position.
Dispensational premillennialism offers the most complex chronology of the end times. According to dispensationalism, the current church age will end with the rapture of the church, which, along with the appearance of the Antichrist, marks the beginning of the seven-year great tribulation on earth. The tribulation will end with the battle of Armageddon, in the midst of which Christ will return to destroy His enemies. The nations will then be gathered for judgment. Those who supported Israel will enter into Christ’s millennial kingdom, and the rest will be cast into Hades to await the last judgment. Christ will sit on the throne of David and rule the world from Jerusalem. Israel will be given the place of honor among the nations again. The temple will have been rebuilt and the temple sacrifices will be reinstituted as memorial sacrifices. At the end of the millennium, Satan will be released and lead unbelievers in rebellion against Christ and the New Jerusalem. The rebellion will be crushed by fire from heaven, and Satan will be cast into the lake of fire. The wicked will be brought before the Great White Throne, judged, and cast into the lake of fire, and at this point the eternal state will commence.
https://hartmangroupdevotionsmark.blogspot.com/2019/01/mark-131-31-continued-blogger-is.html continued:
ReplyDeleteThe dispensationalist version of premillennialism originated in the nineteenth century within the Brethren Movement. Its distinctives first appear in the writings of John Nelson Darby (1800–1882). Dispensational premillennialism caught on rapidly in the United States through the Bible Conference Movement. It was popularized by C.I. Scofield in the notes to his reference Bible and was systematized by Lewis Sperry Chafer, the founder of Dallas Theological Seminary and the author of an eight-volume dispensational systematic theology text. In the twentieth century, this view was taught on a more scholarly level by men such as John Walvoord, Charles Ryrie, and J. Dwight Pentecost, and it was popularized by authors such as Hal Lindsey and Tim LaHaye.
Postmillennialism teaches that the “thousand years” of Revelation 20 occur prior to the second coming of Christ. Until recently, most postmillennialists taught that the millennium would be the last thousand years of the present age. Today, many postmillennialists teach that the millennial age is the entire period of time between Christ’s first and second advents. As we will see, this means that contemporary versions of postmillennialism are very close in many ways to contemporary amillennialism. The main difference between the two is not so much the timing of the millennium as the nature of the millennium. In general, postmillennialism teaches that in the present age, the Holy Spirit will draw unprecedented multitudes to Christ through the faithful preaching of the gospel. Among the multitudes who will be converted are the ethnic Israelites who have thus far rejected the Messiah. At the end of the present age, Christ will return, there will be a general resurrection of the just and the unjust, and the final judgment will take place.
Postmillennialism was widely held among the Puritans. It was also the dominant view among Reformed theologians of the eighteenth and nineteenth centuries. It was taught, for example, by men such as Jonathan Edwards, Charles Hodge, James Henley Thornwell, A.A. Hodge, and B.B. Warfield. Because liberals adopted a humanistic version of this eschatology, postmillennialism suffered a decline in the twentieth century, but it has seen a resurgence in the last twenty to thirty years. Books supporting this view have been published by men such as Loraine Boettner, J. Marcellus Kik, Kenneth Gentry, John Jefferson Davis, and myself.
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ReplyDeleteAmillennialism sees Revelation 20 as a description of the reign of Christ with the saints throughout the entire present age. Some amillennialists emphasize the reign of Christ with the saints in heaven, while others teach that this reign is also connected with the church militant here on earth. Amillennialists tend to argue that the growth of Christ’s kingdom has few if any visible manifestations. The focus is more on the suffering that Christ has indicated the church will undergo. According to amillennialism, the present millennial age, which is characterized by suffering, will be followed by the second coming of Christ, the general resurrection, the last judgment, and the new heavens and new earth.
Amillennialism also has its origin in the early church. Augustine (354–430) taught a version of amillennialism that influenced the church throughout the Middle Ages and into the Reformation. Within the Reformed tradition, the contemporary version of amillennialism began to distinguish itself from older forms of postmillennialism in the late nineteenth and early twentieth century. The nineteenth-century theologian Herman Bavinck, for example, was a staunch proponent of amillennialism. In the twentieth century, the view has been taught by Reformed theologians such as Geerhardus Vos, Louis Berkhof, Anthony Hoekema, Cornelis Venema, Kim Riddlebarger, and Sam Storms. Some contemporary amillennialists do not like the term amillennialism because the prefix a- literally means “no,” so amillennialism literally means “no millennium.” One amillennialist, Jay Adams, has suggested the term “realized millennialism” instead.
Those versions of postmillennialism that recognize the millennium to be symbolic of the entire present age differ in only a few respects from amillennialism. Historic premillennialists, such as George Ladd, who understand that the kingdom of Christ has already been inaugurated in connection with the events of Christ’s first advent are closer than they may realize to these forms of postmillennialism and amillennialism. All of us should take the time to understand the views of those with whom we differ and understand the biblical arguments they use. We may not agree yet. There is much more exegetical work to be done before any hope of consensus is possible, but the work being done by biblical and systematic theologians should encourage us. Despite the remaining disagreements, we can rejoice that we all agree that Jesus is risen and that He has been given all authority in heaven and on earth.
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ReplyDeleteAs regards future eschatology, amillennialism affirms the following:
1. The “signs of the times” have both present and future relevance. Amillennialists believe that the return of Christ will be preceded by certain signs: for example, the preaching of the gospel to all the nations, the conversion of the fullness of Israel, the great apostasy, the great tribulation and the coming of the Antichrist. These signs, however, must not be thought of as referring exclusively to the time just preceding Christ’s return. They have been present in some sense from the very beginning of the Christian era2 and are present now.’3 This means that we must always be ready for the Lord’s return and that we may never in our thoughts push the return of Christ off into the far-distant future.
Amillennialists also believe, however, that these “signs of the times” will have a climactic final fulfillment just before Christ returns. This fulfillment will not take the form of phenomena which are totally new but will rather be an intensification of signs which have been present all along.
2. The Second Coming of Christ will be a single event. Amillennialists find no scriptural basis for the dispensationalist division of the Second Coming into two phases (sometimes called the parousia and the revelation), with a seven-year period in between. We understand Christ’s return as being a single event.
3. At the time of Christ’s return, there will be a general resurrection, both of believers and unbelievers. Amillennialists reject the common premillennial teaching that the resurrection of believers and that of unbelievers will be separated by a thousand years. They also reject the view of many dispensationalists that there will be as many as three or four resurrections (since, in addition to the two resurrections just mentioned, dispensationalists also teach that there will be a resurrection of tribulation saints and a resurrection of believers who died during the millennium). We see no scriptural evidence for such multiple resurrections.
4. After the resurrection, believers who are then still alive shall suddenly be transformed and glorified.
5. The “rapture” of all believers now takes place. Believers who have just been raised from the dead, together with living believers who have just been transformed, are now caught up in the clouds to meet the Lord in the air (1 Thess. 4:17). That there will be such a “rapture” the Bible clearly teaches. But I have put the word rapture between quotation marks in order to distinguish the amillennial conception of the rapture from the dispensationalist view. Dispensationalists teach that after the rapture the entire church will be taken up to heaven for a period of seven years while those still on earth are undergoing the great tribulation.
Amillennialists see no scriptural evidence for such a seven-year period or for a transference of the church from earth to heaven during that period. Risen and glorified bodies of believers do not belong in heaven but on the earth. all Paul is saying here is that raised and transformed believers are caught up in the clouds to meet the descending Lord, implying that after this meeting they will go back with him to the earth.
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ReplyDelete6. Now follows the final judgment. Whereas dispensationalists commonly teach that there will be at least three separate judgments, amillennialists do not agree. The latter see scriptural evidence for only one Day of Judgment which will occur at the time of Christ’s return. All men must then appear before the judgment seat of Christ.
The purpose of the final judgment is not primarily to determine the final destiny of men since by that time that final destiny has already been determined for all men except those still living at the time of Christ’s return. Rather, the judgment will have a threefold purpose: First, it will reveal the glorification of God in the final destiny assigned to each person; second, it will indicate finally and publicly the great antithesis of history between the people of God and the enemies of God; and third, it will reveal the degree of reward or the degree of punishment which each shall receive.
7. After the judgment the final state is ushered in. Unbelievers and all those who have rejected Christ shall spend eternity in hell, whereas believers will enter into everlasting glory on the new earth. The concept of the new earth is so important for biblical eschatology that we should give it more than a passing thought. Many Christians think of themselves as spending eternity in some ethereal heaven while the Bible plainly teaches us that there will be a new earth. it is teaching us in figurative language that in the life to come heaven and earth will no longer be separated but will have merged. In the final state, therefore, glorified believers will be both in heaven and on the new earth, since the two shall then be one.
When one keeps the vision of the new earth clearly in mind, many biblical teachings begin to form a significant pattern. As we have seen, the resurrection of the body calls for a new earth. The cosmic significance of the work of Christ implies that the curse which came upon creation because of man’s sin (Gen. 3:17-19) shall some day be removed (Rom. 8:19-22); this renewal of creation means that there will indeed be a new earth. The Bible also contains specific promises about the new earth. We have already looked at Isaiah’s prediction of the new earth in 65:17 (see 66:22). Jesus promised that the meek shall inherit the earth (Mt. 5:5). Peter speaks of new heavens and a new earth in which righteousness shall dwell (2 Pet. 3:13). And the elders and living creatures whom John sees in the heavenly vision recorded in Revelation 5 sing a song of praise to the victorious Lamb which includes these words, “You have made them [those whom you purchased with your blood] to be a kingdom and priests to serve our God, and they will reign on the earth” (Rev. 5:10, NIV).
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ReplyDeleteIn the light of biblical teaching about the new earth, many Old Testament prophecies about the land of Canaan and about the future of the people of God fall into place. From the fourth chapter of the book of Hebrews we learn that Canaan was a type of the Sabbath-rest of the people of God in the life to come. From Paul’s letter to the Galatians we learn that all those who are in Christ are included in the seed of Abraham (Gal. 3:29). When we read Genesis 17:8 (“And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God” [ASV]) with this understanding of the New Testament broadening of these concepts, we see in it a promise of the new earth as the everlasting possession of all the people of God, not just of the physical descendants of Abraham. And when, in the light of this New Testament teaching, we now read Amos 9:15 (“And I will plant them upon their land, and they shall no more be plucked up out of their land which 1 have given them, saith Jehovah thy God” [ASV]), we do not feel compelled to restrict the meaning of these words to national Israel and the land of Palestine. We understand them to be a prediction of the eternal dwelling of all God’s people, Gentiles as well as Jews, on the new earth of which Canaan was a type. Amillennialists therefore feel no need for positing an earthly millennium to provide for the fulfillment of prophecies of this sort; they see such prophecies as pointing to the glorious eternal future which awaits all the people of God.
When premillennialists therefore charge amillennialists with teaching a future kingdom which is only spiritual and which has nothing to do with the earth, they are not representing the amillennial view correctly. Amillennialists believe that Old Testament prophecies which predict that the land of promise shall be the everlasting possession of the people of God, that the wolf shall dwell with the lamb and that the earth shall be as full of the knowledge of the Lord as the waters cover the sea, shall be fulfilled not just for a thousand-year period but for all eternity! This interpretation, we believe, gives us a richer, wider and more relevant understanding of those prophecies than that which restricts their meaning to a description of an earthly millennium which shall precede the final state.
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ReplyDeleteSome Implications of Amillennial Eschatology:
1. What binds the Old and New Testaments together is the unity of the covenant of grace. Amillennialists do not believe that sacred history is to be divided into a series of distinct and disparate dispensations but see a single covenant of grace running through all of that history. This covenant of grace is still in effect today and will culminate in the eternal dwelling together of God and his redeemed people on the new earth.
2. The kingdom of God is central in human history. That kingdom was predicted and prepared for in Old Testament times, was established on earth by Jesus Christ, was extended and expanded both in New Testament times and during the subsequent history of the church, and will finally be consummated in the life to come.
3. Jesus Christ is the Lord of history. This means that all of history is under Christ’s control and will ultimately prove to have been subservient to his purpose. We must therefore be concerned not just with enjoying the blessings of our salvation but also with joyfully serving Christ as Lord in every area of our lives.
4. All of history is moving toward a goal: the total redemption of the universe. History is not meaningless but meaningful. Though we are not always able to discern the meaning of each historical event, we know what the ultimate outcome of history will be. We eagerly look forward to the new earth as part of a renewed universe in which God’s good creation will realize finally and totally the purpose for which he called it into existence: the glorification of his name.
All this implies that regarding world history, amillennialists adopt a position of sober or realistic optimism. Belief in the present rule of Christ, in the presence of God’s kingdom and in the movement of history toward its goal is accompanied by a realistic recognition of the presence of sin in this world and of the growing development of the kingdom of evil. Amillennial eschatology looks for a culmination of apostasy and tribulation in the final emergence of a personal Antichrist before Christ comes again. Amillennialists do not expect to see the perfect society realized during this present age.
Yet, since we know that the victory of Christ over evil was decisive and that Christ is now on the throne, the dominant mood of amillennial eschatology is optimism — Christian optimism. This means that we view no world crisis as totally beyond help and no social trend as absolutely irreversible. It means that we live in hope — a hope that is built on faith and that expresses itself in love.
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ReplyDeleteMy 2 cents on Preterism, Amillennialism and Pre-Millennialism:
First of all, why is it important? It is of some importance because there is a portion of the Bible that is about the "end times". It behooves us to understand what the Bible is teaching us. It's also important because the implications of each view are very diverse. I know, for example, people with the pre-millennial view have a lot of attitudes towards other people and this earth that are driven by this point of view. If a certain interpretation of the Bible is driving our attitudes and actions, it becomes very important.
Given this, it's important for us to understand the correct interpretation of what is written in the Bible - or at least identify when we our view may not be the correct one. There are certain parts of the Bible that we don't have enough information about. If we adopt a incorrect view of those parts, it will affect our attitudes and decision making processes in life in a detrimental fashion. We just need to look towards weird cults and fringe Christian groups to realize how serious this can be.
With that, let's examine the various points of view:
Preterism (which can be divided up into partial and full-preterism): Full preterism claims that all prophecies, including Revelations, were fulfilled in AD 70. That includes the tribulation, the anti-Christ, Jesus coming back, and the paradise described at the end of Revelations. (If I'm correct, partial preterism would claim that almost all prophecy was fulfilled in AD 70, but that there are just a few things that will be fulfilled at the end).
In preterism, there is no end of the world, no millennial period (unless we are living in it now), and no future coming of Jesus. Everything happened in 70 AD.
I think that there is strong evidence for a partial-partial preteristic view. If you study the history of what happened in AD 70, there's strong correspondence to the Olivet discourse, and to the first 19 chapters of Revelation. I think that it's likely that the tribulation and anti-Christ was fulfilled in AD 70. However, it's possible that there are multiple fulfillments of prophecies, and that this was one fulfillment of the prophecy.
Where I can't go along with the preterists is when they claim that Jesus came back in 70 AD. I don't see any of the fulfillments of Revelation 20 and 21 coming true then - even if they are correct in saying that it all describes a spiritual fulfillment. If the preterists are entirely correct, it means that Jesus is never going to come and make things right on this earth. It means that the way things are on this corrupted earth is never going to change. It's only after death that we fully enter God's kingdom. Is there even a Judgement Day on the preterist view (probably 70 AD)?
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ReplyDeleteMy 2 cents continued:
An additional issue that I (and others) have with preterism is that Revelation was most likely written after AD 70. I suppose it's possible that Revelation was just penned after AD 70, but that John had the vision on Patmos before then. It is possible that Revelation was written as part historical, part future (in the case of partial preterism). In any case, the fact that Revelation was very likely written after AD 90 does serious damage to the preterist view.
Amillenialism states that the millennium exists from the time Jesus arose to the end of the age when Jesus comes back a second time. From what I gather, they believe most of what standard pre-millenialists believe, except in the ordering of things. Amillenialists believe in the end times, the tribulation, the anti-Christ (although most likely not as literally as most pre-mils), but that those things will come at the end of the millennium, which we have been living in since the time of Christ. Amils believe that the times are heading to a low point (in corruption and suffering) before Jesus will finally come back and redeem the earth (and enact the Final Judgement). Satan is bound now, without power to hinder the gospel. At the end of the millennium, he will be released, and that's when the tribulation will happen (as well as the coming of the anti-Christ).
My issue with Amillennialism is the artificial order of putting the millennium before the tribulation. It seems like Revelation is written in an ordered fashion. This is not a huge issue though. A bigger issue is that A-mils claim that all Christians are living in heaven with God until Jesus comes back to reunite them with their bodies. This seems artificial to me. Otherwise, I think that the A-mil explanation is not too bad - especially since it leaves a lot of room open for what's actually going to happen. It seems to me that A-mils keep their beliefs on the more general side.
One issue I have with A-mils is that they tend to rely heavily on what their reformed fore-fathers say (since many A-mils are from the reformed tradition). This wouldn't be a huge problem in itself, but when one makes arguments that consist of "the reason that this is true is because our fore-fathers from our tradition say so" is an absolutely terrible argument. We should analyze what people in the past have said about something, but not base our theology on it. (Note: We should pay a lot more attention to people who lived close enough to the time an event happened, because they understand the culture, history and language idioms (although they may still have a warped view, just like people today have a warped view of current events)).
https://hartmangroupdevotionsmark.blogspot.com/2019/01/mark-131-31-continued-blogger-is.html continued:
ReplyDeleteMy 2 cents continued:
Post-Millennialists believe that Jesus only comes back after the Millennium. In the past, they believed that the Millennium was a future event. However, modern post-millennialists are much more similar to A-Mils, in that they believe the the millennium is between Jesus first and second coming. The main difference between the two is how they view the present. A-Mils tend to believe that things are getting worse and worse until Jesus comes back to redeem everything. Post-Mils believe that as the gospel is preached, and as more and more accept it, the kingdom is increasingly ushered in culminating in Jesus coming back (although there will be a general rebellion right before that).
Just like with the Amils, I'm not sure I buy that we are living in the Millennial period.
Onto Pre-millennialism: This is divided into historic Pre-Mil and dispensational Pre-Mil. One writer above did a good job describing it:
"Historic premillennialism teaches that at the end of the present age, there will be the great tribulation followed by the second coming of Christ. At Christ’s coming, the Antichrist will be judged, the righteous will be resurrected, Satan will be bound, and Christ will establish His reign on earth, which will last for a thousand years and be a time of unprecedented blessing for the church. At the end of the millennium, Satan will be released and he will instigate a rebellion, which will be quickly crushed. The unrighteous will at this point be raised for judgment, after which the eternal state will begin."
The same write describes dispensational A-Mil:
"Dispensational premillennialism offers the most complex chronology of the end times. According to dispensationalism, the current church age will end with the rapture of the church, which, along with the appearance of the Antichrist, marks the beginning of the seven-year great tribulation on earth. The tribulation will end with the battle of Armageddon, in the midst of which Christ will return to destroy His enemies. The nations will then be gathered for judgment. Those who supported Israel will enter into Christ’s millennial kingdom, and the rest will be cast into Hades to await the last judgment. Christ will sit on the throne of David and rule the world from Jerusalem. Israel will be given the place of honor among the nations again. The temple will have been rebuilt and the temple sacrifices will be reinstituted as memorial sacrifices. At the end of the millennium, Satan will be released and lead unbelievers in rebellion against Christ and the New Jerusalem. The rebellion will be crushed by fire from heaven, and Satan will be cast into the lake of fire. The wicked will be brought before the Great White Throne, judged, and cast into the lake of fire, and at this point the eternal state will commence."
https://hartmangroupdevotionsmark.blogspot.com/2019/01/mark-131-31-continued-blogger-is.html continued:
ReplyDeleteMy 2 cents continued:
I don't have a problem with the concept of the millennium being in the future (as I don't really have a problem with it being currently the church age). If pre-Mils keep their claims simple, fine (perhaps). My main problem is certain people trying to put a "literal" interpretation on apocalyptic literature - such as thinking that the actual stars are going to fall from the sky (which makes no sense). Apocalyptic prophecies are symbols for races and nations. Many pre-Mils are making a bad mistake in their exegesis.
And that bad exegesis is leading to wrong attitudes and actions. For example, if you think Jesus is coming to rescue us from this bad earth, you are not going to do your part to take care of it and be a part of it. Having an attitude that this earth only has a few years left, when the earth has a more than a thousand years left (for example) leads to terrible stewardship choices.
In conclusion, I have issues with all of the interpretations, and more so with people insisting that theirs is correct. Insisting that one interpretation is right can lead to bad decision making, and worse - it can decrease our credibility with others who don't see a rational basis for our beliefs. It's one thing if you can go through all the pertinent verses and come up with an intelligent scenario for them all, but most of us can't, and we look silly when we make poor presumptions. Unless someone comes up with a break-through exegesis of these verses, I think we should keep an open mind to the four possibilities mentioned in the million articles before this, and perhaps attempt to view the ramifications of each (and perhaps unite those ramifications into a plan to follow Christ best given those).
My 2 cents continued:
ReplyDeleteGiven those perspectives on this passage, let's attempt the questions:
1. When did or will the temple be destroyed?
AD 70. As far as a new temple being rebuilt, many claim that the temple was established in us, with a spiritual representation existing in heaven (the name of where God exists). According to many, the new and final temple exists now. There is no indication that a physical temple will be rebuilt, and if it is, it will not in any way replace the "real" temple that exists now. We are the new temple now, and woe to us if we think a physical building can replace it.
2. How do people try to deceive us?
In general, false teachers will try to deceive us on all fronts. More specifically, false teachers will try to deceive us in the nature of the "end times". I think we have all seen this in the news or have heard Christian's going out to a field to await the rapture. Some of these are humorous, but more seriously, can deceive us in our attitudes to the world and how to relate to the people in it. In my opinion, if we fall in line fully with one of the theories described previously, this can be a candidate for us becoming deceived.
3. Against what should we be on our guard against?
Beliefs / attitudes that modify our behaviors in an anti-Godly way. This can come through end-times teachings, nationalism, racism, or any other teaching that evokes an emotional response (although, the Gospel will also evoke an emotional response).
4. What does Jesus mean when He says that the gospel must first be preached to all nations?
This most likely specifically meant the spread of the Gospel by the early church before the destruction of the temple in AD 70. It's possible there's a future echo of this to be fulfilled in our future - before Jesus comes back for the final time.
5. Should we not practice our story? When should we just let the Holy Spirit speak through us?
In this case, Jesus is specifically giving this instruction in the case we are imprisoned or questioned. There's a more general case, that I think is true, in which we should rely on the Holy Spirit to speak through us. Very few of us can stand up and give convincing arguments about why people should come to Christ to skeptical people. When people don't believe in the first place, it takes the Holy Spirit speaking through us to reach them.
My 2 cents continued:
ReplyDelete6. How do we stand firm and what will this save us from?
This means to stand firm in our beliefs in front of people who are trying to dissuade us or view us negatively. We tend to be people pleasers and want to look good in front of others. It takes a firm stand to look foolish to other people. When we stand firm, it will save us from spiritual death. When it comes down to it, we have to make a choice between pleasing God and pleasing people. One choice leads to life (but death on this world), the other leads to success in this world but the death of our souls.
7. What was or is the abomination that causes desolation? What will happen that people should go back for their coats?
I think a strong case is made for this warning being for the people living at that time, in regards to the temple's destruction. Will there also be a future fulfillment? Perhaps. In AD 70, there was a very small window to get out of Jerusalem and heads for the mountains. If people didn't take it, they got stuck in Jerusalem (and died) or was captured (and probably was crucified).
8. What does it mean when it says the sun will be darkened and the stars will fall from the sky?
This almost certainly doesn't mean the literal sun and stars. It probably symbolizes the temple (the sun) and the priesthood (the stars). There's many instances of prophecies using symbols for rulers, nations, peoples, etc. This seems to be clearly another case of that.
9. What will be that time when Jesus comes in the clouds with great power and glory?
It seems less likely that this happened in AD 70, but I suppose it's possible (like some claim) that Jesus did come back then and gathered the elect to live in heaven with Him. If this is the case, it doesn't mean that Jesus is not going to come back again. One thing that brings (this part of) the AD 70 theory into doubt is that Jesus said people will see Him come in great glory and power. From what has been reported, no one alive saw Him do that. Therefore, this is most likely a future event. But, it says, "at that time". How are we to interpret this? Does this necessarily put all these events close together? I don't think it does necessarily, but understanding what those words mean is one key to unlocking this.
10. When we see things happening, what is near? How should we act?
Once again, I think this was a warning to the disciples and the people living at that time. However, we should keep our eyes on world events and not get stuck somewhere. On the other hand, I've heard so many false warnings that I wonder how I would know a true one? Perhaps, the way we should act is to walk with the Holy Spirit, and keep our eyes and ears on Him, letting Him guide our actions.
11. How do we keep from believing foolish predictions that don't come true, yet not be cynical of everything?
That's a tough one. I think it behooves us to be cynical of so-called teachers when they talk about the last days. They are probably wrong. I think the key to this is once again to listen to and walk with the Holy Spirit. We do need to be cynical of people's predictions and weird teachings, but not cynical towards God. We can't mix up bad representatives of God with God Himself.
https://biblehub.com/commentaries/matthew/24-2.htm says:
ReplyDeleteThere shall not be left here one stone upon another - At the time this was spoken, no event was more improbable than this. The temple was vast, rich, splendid. It was the pride of the nation, and the nation was at peace. Yet in the short space of 40 years all this was accomplished exactly. Jerusalem was taken by the Roman armies, under the command of Titus, 70 a.d. The account of the siege and destruction of the city is left us by Josephus, a historian of undoubted veracity and singular fidelity. He was a Jewish priest. In the wars of which he gives an account, he fell into the hands of the Romans, and remained with them during the siege and destruction of the city. Being a Jew, he would of course say nothing designed to confirm the prophecies of Jesus Christ; yet his whole history appears almost like a running commentary on these predictions respecting the destruction of the temple.
Maimonides, a Jewish writer, has also recorded that "Terentius Rufus, an officer in the army of Titus, with a plowshare tore up the foundations of the temple, that the prophecy might be fulfilled, 'Zion shall be plowed as a field,'" Micah 3:12. This was all done by the direction of divine Providence. Titus was desirous of preserving the temple, and frequently sent Josephus to the Jews to induce them to surrender and save the temple and city. But the prediction of the Saviour had gone forth, and, notwithstanding the wish of the Roman general, the temple was to be destroyed. The Jews themselves first set fire to the porticoes of the temple. One of the Roman soldiers, without any command, threw a burning firebrand into the golden window, and soon the temple was in flames. Titus gave orders to extinguish the fire; but, amid the tumult, none of the orders were obeyed. The soldiers pressed to the temple, and neither fear nor entreaties, nor stripes could restrain them. Their hatred of the Jews urged them on to the work of destruction, and thus, says Josephus, the temple was burned against the will of Caesar.
https://biblehub.com/commentaries/matthew/24-3.htm says:
ReplyDeleteWhen shall these things be? - There are three questions here:
1. when those things should take place
2. what should be the signs of his own coming
3. what should be the signs that the end of the world was near
To these questions He replies in this and the following chapters. This He does, not by noticing them distinctly, but by intermingling the descriptions of the destruction of Jerusalem and of the end of the world, so that it is sometimes difficult to tell to what particular subject his remarks apply. The principle on which this combined description of two events was spoken appears to be, that "they could be described in the same words," and therefore the accounts are intermingled. A similar use of language is found in some parts of Isaiah, where the same language will describe the return from the Babylonian captivity, and deliverance by the Messiah.
https://biblehub.com/commentaries/matthew/24-4.htm says:
ReplyDeleteMany would lay, claims to being the Messiah, and, as He was universally expected, multitudes would easily be led to believe in them. There is abundant evidence that this was fully accomplished. Josephus informs us that there were many who pretended to divine inspiration; who deceived the people, leading out numbers of them into the desert. "The land," says He "was overrun with magicians, seducers, and impostors, who drew the people after them in multitudes into solitudes and deserts, to see I the signs and miracles which they promised to show by the power of God." Among these are mentioned particularly Dositheus, the Samaritan, who affirmed that He was Christ; Simon Magus, who said He appeared among the Jews as the Son of God; and Theudas, who persuaded many to go with him to the river Jordan, to see the waters divided. The names of 24 false Messiahs are recorded as having appeared between the time of the Emperor Adrian and the year 1682.
https://biblehub.com/commentaries/matthew/24-6.htm says:
ReplyDeleteAnd ye shall hear of wars ... - It is recorded in the history of Rome that violent agitations prevailed in the Roman empire previous to the destruction of Jerusalem. Four emperors, Nero, Galba, Otho, and Vitellius, suffered violent deaths in the short space of eighteen months. In consequence of these changes in the government, there were commotions throughout the empire. Parties were formed, and bloody and violent wars were the consequence of attachment to particular emperors. This is the more remarkable, as at the time that the prophecy was made, the empire was in a state of peace.
Rumours of wars - Wars declared or threatened, but not carried into execution. Josephus says that Bardanes, and after him Vologeses, declared war against the Jews, but it was not carried into execution, Antig. xx. 34. He also says that Vitellius, governor of Syria, declared war against Aretas, king of Arabia, and wished to lead his army through Palestine, but the death of Tiberius prevented the war, Antiq. xviii. 5. 3.
The end is not yet - The end of the Jewish economy; the destruction of Jerusalem will not immediately follow. Be not, therefore, alarmed when you hear of those commotions. Other signs will warn you when to be alarmed and seek security.
https://biblehub.com/commentaries/luke/21-9.htm says:
ReplyDeleteJosephus telleth us of an insurrection made by those of Judea against the Samaritans, Romans, and Syrians; and of the Romans against the Jews, to the destruction of twenty thousand Jews: as also of those of Scythopolis, who destroyed of the Jews thirteen thousand; of the Ascalonites, who destroyed of them two thousand five hundred; of those of Alexandria, who destroyed of them fifty thousand; of those of Damascus, who slew of them ten thousand. They tell us also of many more seditions, during the government of Felix, Festus, Albinus, Florus, &c.
The text speaks further of earthquakes; the Greek word signifieth no more than concussions and shakings, but historians tell us of several earthquakes that happened (though not in Judea) before the destruction of Jerusalem; one at Rome, in Nero’s time; another in Asia, which destroyed three cities, &c.
For famines, we read of one in Scripture prophesied of by Agabus, Acts 11:28. Twelve years after Christ’s death, there was another in Greece; and four years after, at Rome.
For the fearful sights, and great signs from heaven, Josephus tells us of a comet, which for a year together in the form of a sword pointed over the city; a light that shined in the night in the temple, and made it as bright as if it had been noon day. He tells us also of a neat beast bringing forth a lamb in the midst of the temple; of the strange opening of the gates of the temple; of visions of chariots and armed men; of a voice heard in the temple, inviting those who were there to be gone; as also of a man (whom he names) who for seven years and five months together before the siege went about crying, Woe, woe to Jerusalem!
https://biblehub.com/commentaries/matthew/24-7.htm says:
ReplyDeleteNation shall rise against nation, and kingdom against kingdom - At Caesarea the Jews and Syrians contended about the right to the city, and twenty thousand of the Jews were slain. At this blow the whole nation of the Jews was exasperated, and carried war and desolation through the Syrian cities and villages. Sedition and civil war spread throughout Judea; Italy was also thrown into civil war by the contests between Otho and Vitellius for the crown.
And there shall be famines - There was a famine foretold by Agabus Acts 11:28, which is mentioned by Tacitus, Suetonius, and Eusebius, and which was so severe in Jerusalem, Josephus says, that many people perished for want of food, Antiq. xx. 2. Four times in the reign of Claudius (41-54 a.d.) famine prevailed in Rome, Palestine, and Greece.
Pestilences - Raging epidemic diseases; the plague, sweeping off multitudes of people at once. It is commonly the attendant of famine, and often produced by it. A pestilence is recorded as raging in Babylonia, 40 a.d. (Josephus, Antiq. xviii. 9. 8); in Italy, 66 a.d. (Tacitus 16. 13). Both of these took place before the destruction of Jerusalem.
Earthquakes - In prophetic language, earthquakes sometimes mean political commotions. Literally, they are tremors or shakings of the earth, often shaking cities and towns to ruin. The earth opens, and houses and people sink indiscriminately to destruction. Many of these are mentioned as preceding the destruction of Jerusalem. Tacitus mentions one in the reign of Claudius, at Rome, and says that in the reign of Nero the cities of Laodicea, Hierapolis, and Colosse were overthrown, and the celebrated Pompeii was overwhelmed and almost destroyed by an earthquake, Annales, 15. 22. Others are mentioned as occurring at Smyrna, Miletus, Chios, and Samos. Luke adds, "And fearful sights and great signs shall there be from heaven," Luke 21:11. Josephus, who had probably never heard of this prophecy, and who certainly would have done nothing designedly to show its fulfillment, records the prodigies and signs which He says preceded the destruction of the city.
A star, says he, resembling a sword, stood over the city, and a comet that continued a whole year. At the feast of unleavened bread, during the night, a bright light shone round the altar and the temple, so that it seemed to be bright day, for half an hour. The eastern gate of the temple, of solid brass, fastened with strong bolts and bars, and which had been shut with difficulty by twenty men, opened in the night of its own accord. A few days after that feast, He says, "Before sunsetting, chariots and troops of soldiers in their armor were seen running about among the clouds, and surrounding of cities." A great noise, as of the sound of a multitude, was heard in the temple, saying, "Let us remove hence." Four years before the war began, Jesus, the son of Ananus, a plebeian and a husbandman, came to the feast of the tabernacles when the city was in peace and prosperity, and began to cry aloud, "A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the holy house, a voice against the bridegroom and the brides, and a voice against this whole people!" He was scourged, and at every stroke of the whip He cried, "Woe, woe to Jerusalem!" This cry, Josephus says, was continued every day for more than seven years, until He was killed in the siege of the city, exclaiming, "Woe, woe to myself also!" - Jewish Wars, b. 6 chapter 9, section 3.
https://biblehub.com/commentaries/matthew/24-9.htm says:
ReplyDelete"They shall deliver you up to councils" (Mark). This was fulfilled when Peter and John were brought before the council, Acts 4:5-7. Mark further adds Mark 13:9 that they should be delivered to synagogues and to prisons to be beaten, and should be brought before rulers and kings for his name's sake. All this was remarkably fulfilled. Peter and John were imprisoned Acts 4:3; Paul and Silas were imprisoned Acts 16:24, and also beaten Acts 16:23; Paul was brought before Gallic Acts 18:12, before Felix Acts 24:24, and before Agrippa Acts 25:23.
And shall kill you - That is, shall kill some of you. Stephen was stoned Acts 7:59; James was killed by Herod Acts 12:2; and, in addition to all that the sacred writers have told us, the persecution under Nero took place before the destruction of Jerusalem, in which were put to death, with many others, Peter and Paul. Most of the apostles, it is believed, died by persecution.
When they were delivered up, Jesus told them not to premeditate what they should say, for he would give them a mouth and wisdom which all their adversaries would not be able to gainsay or resist, Luke 21:14-15. The fulfillment of this is recorded in the case of Stephen Acts 6:10, and of Paul, who made Felix "tremble," Acts 24:25.
Ye shall be hated of all nations - This was fulfilled then, and has been in all ages. It was judged to be a crime to be a Christian. Multitudes for this, and for nothing else, were put to death.
For my name's sake - On account of attachment to me, or because you bear my "name as Christians."
https://biblehub.com/commentaries/matthew/24-10.htm says:
ReplyDeleteMany shall be offended - See the notes at Matthew 5:29. Many shall stumble, fall, apostatize from a profession of religion. Many who "professed" to love me will then show that they had no "real" attachment to me; and in those trying times it will be seen that they knew nothing of genuine Christian love. See 1 John 2:19.
Shall betray one another - Those who thus apostatize from professed attachment to me will betray others who really love me. This they would do to secure their own safety, by revealing the names, habitations, or places of concealment of others.
Shall hate one another - Not that real Christians would do this, but those who had professed to be such would then show that they were not his true followers, and would hate one another. Luke adds that they should be betrayed "by parents, and brethren, and kinsfolks, and friends," Luke 21:16. They would break over the most tender ties to surrender Christians to punishment. So great would be their hatred of Christianity, that it would overcome all the natural endearments of kindred and home. This, in the persecutions of Christians, has often occurred, and nothing shows more fully the deep and deadly hatred of the human heart to the gospel.
https://biblehub.com/commentaries/luke/21-18.htm says:
ReplyDeleteA hair of your head perish - This is a proverbial expression, denoting that they should not suffer any essential injury. This was strikingly fulfilled in the fact that in the calamities of Jerusalem there is reason to believe that no Christian suffered. Before those calamities came on the city they had fled to "Pella," a city on the east of the Jordan.
https://biblehub.com/commentaries/matthew/24-14.htm says:
ReplyDeleteAnd this gospel of the kingdom shall be preached in all the world - The evidence that this was done is to be chiefly derived from the New Testament, and there it is clear. Thus Paul declares that it was preached to every creature under heaven Colossians 1:6, Colossians 1:23; that the faith of the Romans was spoken of throughout the whole world Romans 1:8; that he preached in Arabia Galatians 1:17, and at Jerusalem, and round about unto Illyricum Romans 15:19. We know also that He traveled through Asia Minor, Greece, and Crete; that he was in Italy, and probably in Spain and Gaul, Romans 15:24-28. At the same time, the other apostles were not idle; and there is full proof that within thirty years after this prophecy was spoken, churches were established in all these regions.
For a witness unto all nations - This preaching the gospel indiscriminately to "all" the Gentiles shall be a proof to them, or a witness, that the division between the Jews and Gentiles was about to be broken down. Hitherto the blessings of revelation had been confined to the Jews. They were the special people of God. His messages had been sent to them only. When, therefore, God sent the gospel to all other people, it was proof, or "a witness unto them," that the special Jewish economy was at an end.
Then shall the end come - The end of the Jewish economy; the destruction of the temple and city.
https://biblehub.com/commentaries/matthew/24-15.htm says:
ReplyDeleteThe abomination of desolation - This is a Hebrew expression, meaning an abominable or hateful destroyer. The Gentiles were all held in abomination by the Jews, Acts 10:28. The abomination of desolation means the Roman army, and is so explained by Luke 21:20. The Roman army is further called the "abomination" on account of the images of the emperor, and the eagles, carried in front of the legions, and regarded by the Romans with divine honors.
Spoken of by Daniel the prophet - Daniel 9:26-27; Daniel 11:31; Daniel 12:11, see the notes at those passages.
Standing in the holy place - Mark says, standing where it ought not," meaning the same thing. All Jerusalem was esteemed "holy," Matthew 4:5. The meaning of this is, when you see the Roman armies standing in the holy city or encamped around the temple, or the Roman ensigns or standards in the temple. Josephus relates that when the city was taken, the Romans brought their idols into the temple, and placed them over the eastern gate, and sacrificed to them there, "Jewish Wars," b. 6 chapter 6, section 1.
Whoso readeth ... - This seems to be a remark made by the evangelist to direct the attention of the reader particularly to the meaning of the prophecy by Daniel.
https://biblehub.com/commentaries/luke/21-24.htm says:
ReplyDeleteAnd though they thus pitied the dead, they did not feel the same emotion for the living, but killed all they met, whereby they filled the lanes with dead bodies. The whole city ran with blood, insomuch that many things which were burning were extinguished by the blood.”
Now the number of the captives that were taken during the time of the war, was ninety-seven thousand; and of all that died and were slain during the siege, was one million one hundred thousand, the most of them Jews by nation. Such as at Alexandria, where fifty thousand perished; at Cesarea, ten thousand; at Scythopolis, thirteen thousand; at Damascus, ten thousand; at Ascalon, ten thousand; at Apheck, fifteen thousand; upon Gerizim, eleven thousand; and at Jotapa, thirty thousand.
For, after the Jews were utterly destroyed by death and captivity, Vespasian commanded the whole land of Judea to be sold. for he did not build any city there, but appropriated their country to himself, leaving there only eight hundred soldiers.
Moreover, Eusebius informs us, that Adrian made a law, that no Jew should come into the region around Jerusalem. So that the Jews being banished, such a number of aliens came into Jerusalem, that it became a city and colony of the Romans.
In later times, Julian resolved to deprive Christianity of this support, by bringing the Jews to occupy their own land, and by allowing them the exercise of their religion, and a form of civil government. For this purpose he resolved to rebuild Jerusalem, and to rear up the temple upon its ancient foundations. But when Alypius, with great earnestness, applied himself to the execution of it, and the governor of the province assisted him in it, terrible balls of fire bursting forth near the foundation, with frequent explosions, and divers times burning the workmen, rendered the place inaccessible. Thus the fire continually driving them away, the work ceased.
https://biblehub.com/commentaries/matthew/24-30.htm says:
ReplyDeleteThe sign of the Son of man - The "evidence" that he is coming to destroy the city of Jerusalem. It is not to be denied, however, that this description is applicable also to his coming at the day of judgment. The disciples had asked him Matthew 24:3 what should be the sign of his coming, and "of the end of the world." In his answer he has reference to both events, and his language may be regarded as descriptive of both. At the destruction of Jerusalem, the sign or evidence of his coming was found in the fulfillment of these predictions. At the end of the world, the sign of his coming will be his personal approach with the glory of his Father and the holy angels, 1 Thessalonians 4:16; Luke 21:27; Matthew 26:64; Acts 1:11.
All the tribes of the earth mourn - That is, either all the "tribes or people" of the land of Judea shall mourn at the great calamities coming upon them, or all the nations of the world shall wail when he comes to judgment. All the wicked shall mourn at the prospect of their doom, Revelation 1:7. The cause of their wailing at the day of judgment will be chiefly that they have pierced, killed, rejected the Saviour, and that they deserve the condemnation that is coming upon them, John 19:37; Zechariah 12:12.
And they shall see the Son of man - The Lord Jesus coming to judgment. Probably this refers more directly to his coming at the last day, though it may also mean that the "evidence" of his coming to destroy Jerusalem will then be seen.
With power - Power, manifest in the destruction of Jerusalem, by the wonders that preceded it, and by the overturning of the temple and city. In the day of judgment, power manifest by consuming the material world 2 Peter 3:7, 2 Peter 3:10, 2 Peter 3:12; by raising the dead John 5:29-30; 1 Corinthians 15:52; by changing those who may be alive when he shall come - that is, making their bodies like those who have died, and who have been raised up 1 Thessalonians 4:17; 1 Corinthians 15:52; by bringing the affairs of the world to a close, receiving the righteous to heaven Matthew 25:34; 1 Corinthians 15:57, and sending the wicked, however numerous or however strong, down to hell, Matthew 25:41, Matthew 25:46; John 5:29.
Great glory - The word "glory" here means the visible display of honor and majesty. This glory will be manifested by the manner of his coming Matthew 26:64, by the presence of the angels Matthew 25:31, and by the wonders that shall attend him down the sky.
https://biblehub.com/commentaries/matthew/24-31.htm says:
ReplyDeleteAnd he shall send his angels - it might here refer to deliverance granted to his people in the calamities of Jerusalem. It is said that there is reason to believe that not one Christian perished in the destruction of that city, God having in various ways secured their escape, so that they fled to Pella, where they lived when the city was destroyed. But the language seems to refer rather to the end of the world, and, no doubt, its principal application was intended to be to the gathering of his elect at the day of judgment:
With a great sound of a trumpet - Hence, when they spoke of convening an assembly, they spoke also of doing it by sounding a trumpet. Our Saviour, speaking to Jews, used language to which they were accustomed, and described the assembling of the people at the last day in language which they were accustomed to use in calling assemblies together. It is not certain, however, that he meant that this would be literally so, but it may be designed only to denote the certainty that the "world would be assembled together." Similar language is often used when speaking of the judgment, 1 Thessalonians 4:16; 1 Corinthians 15:52. A trump, or trumpet, was a wind instrument, made at first from the horns of oxen, and afterward of rams' horns, cut off at the smaller extremity. In some instances it was made of brass, in the form of a horn. The common trumpet was straight, made of brass or silver, a cubit in length, the larger extremity shaped so as to resemble a small bell. In times of peace, in assembling the people, this was sounded softly. In times of calamity, or war, or any great commotion, it was sounded loud. Perhaps this was referred to when our Saviour said, with a great sound of a trumpet.
They shall gather together his elect - gather Christians into a place of safety, so that they shall not be destroyed with the Jews." If it refers to the last judgment, as it doubtless in a primary or secondary sense does, then it means that he will send his angels to gather his chosen, his elect, together from all places, Matthew 13:39, Matthew 13:41-43. This shall be done before the living shall be changed, 1 Corinthians 15:51-52; 1 Thessalonians 4:16-17.
https://biblehub.com/commentaries/luke/21-28.htm says:
ReplyDeleteYour redemption draweth nigh - that is, from that time God will signally build up his kingdom. It shall be fully established when the Jewish policy shall come to an end; when the temple shall be destroyed, and the Jews scattered abroad. Then the power of the Jews shall be at an end; they shall no longer be able to persecute you, and you shall be completely delivered from all these trials and calamities in Judea.
https://biblehub.com/commentaries/luke/21-32.htm says:
ReplyDeleteVerse 32. - Verily I say unto you, This generation shall not pan away, till all be fulfilled. In the interpretation of this verse, a verse which has occasioned much perplexity to students, any non-natural sense for "generation" (γεμεά), such as being an equivalent for the Christian Church (Origen and Chrysostom) or the human race (Jerome) must be at once set aside. Γενέα (generation) denotes roughly a period of thirty to forty years. Thus the words of the Lord here simply asserted that within thirty or forty years all he had been particularly detailing would be fulfilled. Now, the burden of his prophecy had been the destruction of the city and temple, and the signs they were to look for as immediately preceding this great catastrophe. This was the plain and simple answer to their question of ver. 7, which asked "when these things should come to pass." The words he had added relative to the coming of the Son of man did not belong to the formal answer, but were spoken in passing. This mighty advent the Lord alluded to as probably a very remote event - an event certainly to be postponed, to use his own words, "until the times of the Gentiles be fulfilled." Not so the great catastrophe involving the ruin of Jerusalem and the temple, the prophecy concerning which occupied so much of the Lord's reply. That lay in the immediate future; that would happen in the lifetime of some of those standing by. Before forty years had elapsed the city and temple, now lying before them in all its strength and beauty, would have disappeared.
https://www.preceptaustin.org/luke-21-commentary says:
ReplyDeleteThat it was adorned (kosmeo) with beautiful (kalos) stones (lithos) and votive gifts (anathēma) - Mark adds the disciples said “Teacher, behold what wonderful stones and what wonderful buildings!” Notice that only Luke records the disciple's comment about the votive gifts (the Temple's decorations). The Temple had both precious and semi-precious stones that had been brought by the Jews. These stones were embedded all over the Temple. Some of the beautiful marble columns are reported to have been up to 40 feet high. Votive gifts were gifts the Jews gave and were associated with a vow to God. Vows to God were often consecrated with a gift. This practice was not unique to the Jews but was common in all pagan religions.
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What a stunning place, one of the wonders of the ancient world. Some writers say it was the greatest building in the world...it was being built and decorated for 85 years total and about 50 years of building at the time our Lord walked out. It had been started by Herod the Great in 19-20 B.C. The Jews were so concerned that it would be sacred that Herod actually trained priests to be masons, carpenters and craftsmen so that there would only be people who understood holy things who were actually leading the work. Every stone in that place was made of mezza, white brilliant stone available in the land of Israel that can be finely cut and polished so that it looks like marble. Its eastern....side was completely covered in gold plating so that it looked like one massive piece of solid gold. In the morning sun, the sun would roll up over the top of the Mount of Olives. It would reflect itself in such a blaze that it would blind someone who didn't cover his eyes just to look at the temple.
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John Phillips - Herod had prepared a thousand vehicles to carry the stone to the site. He had recruited ten thousand workmen, under the supervision of a thousand priests, to do the work. And the Jews hated him. He was an Edomite and a mass murderer. But if he thought he could ingratiate himself with the Jews by building them a temple, he was mistaken. The Jews were proud of their temple but despised its builder.
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Matthew Poole (1624–1679) a respected English Nonconformist expositor (not a dispensationalist) wrote that "Most divines think that God in the destruction of Jerusalem intended to give a specimen of the general conflagration, and ruin of the world at the last day; so as the signs of the same kind with those seen before Jerusalem was destroyed, shall be seen before the great and terrible day of our Lord’s coming to judge the world.”
https://www.preceptaustin.org/luke-21-commentary continued:
ReplyDeleteGuzik emphasizes that although these things will go on until the end of this age, they also went on prior to the destruction of the Temple in 70 A D - All these things preceded the destruction of Jerusalem. Were there wars? The Romans were frequently at war with the Jews, the Samaritans, the Syrians, and others during this period. Were there earthquakes? Historians tell us of great earthquakes in the Roman Empire before Jerusalem was destroyed. Were there famines? Acts 11:28 tells of one in this period. Were there fearful sights? Pompeii blew its top just seven years before Jerusalem was destroyed. Were there signs in the heavens? Not long before Jerusalem was destroyed, a comet that looked like a sword hung over the city by night for a year.
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Christianity was outlawed, and became an illegal religion and there were several factors:
(1) First, there were political motivations. The Christians allegiance to Christ was....far above their allegiance to Caesar. This aroused suspicion that they were disloyal to the Roman state....The Romans gave great freedom to the nations they conquered, but one thing they asked was total loyalty to be the Caesar. If you demonstrated loyalty to the Caesar, you were demonstrating loyalty to the Roman state.
(2) There were religious motivations - The Romans had a tolerant attitude toward religion and allowed their subjects to worship whatever gods they desired, as long as they also worshiped the Roman gods. Their approach to religion was all inclusive and what bothered them about Christianity was Christianity was exclusive. Christians preached an exclusive message that there is only one true God, one Savior, and one way of salvation. And they were evangelistic, trying to win converts among the nations that were part of the Roman world which went against the prevailing atmosphere of religious pluralism.
(3) Socially the Romans had another motivation, because the Roman leaders feared the influence of the Christians on the lower social classes. You have to understand that there’s no middle class in ancient world as is still true in some countries in the world, especially third world countries....What you had was a mass of humanity that are poor and a small group of elites at the top who controlled all the wealth and power and usually abused the poor. This is what foments revolution.
(4) There were economic reasons why the Romans persecuted the Christians. It is overlooked but the persecution of the early church had a lot to do with the dent that the Gospel was making in the false god trade. Paul's preaching of the gospel had caused people to burn all their idols and shut down the sale of idols. Early in the second century, Pliny, the Roman governor of Bithnia, lamented in a letter to Emperor Trajan that the spread of Christianity had caused the pagan temples to be deserted and the sales of sacrificial animals to plummet. You remember now, you’re living in a superstitious time. People attribute plague, famine, and natural disaster and all the other things that happen in life, to the gods being unhappy. And the idea was, the gods are unhappy because the Christians are forsaking them.
According to historian, John Dowling, (The history of Romanism : from the earliest corruptions of Christianity to the present time) a reputable historian, the Roman Catholic Church put to death 50 million heretics between A.D. 606 and mid-1800’s, many of them true Christians
The shocking untold story of our time is that more Christians have died this century simply for being Christians than in the first nineteen centuries after the birth of Christ. They have been persecuted and martyred before an unknowing, indifferent world and a largely silent Christian community.
https://www.preceptaustin.org/luke-21-commentary continued:
ReplyDeleteBy your endurance you will gain your lives - He is not saying one can earn justification by remaining faithful rather than apostatizing since justification comes by faith, not works. What He is saying is that endurance will prove that one is genuinely saved. This is not the "grit your teeth" endurance that the world teaches. It is endurance which is enabled and empowered by the Spirit of God Who indwells each believer. Their endurance will prove that have a supernatural source enabling endurance which otherwise would not be possible simply by relying on one's natural strength.
Questions and findings:
ReplyDelete1. When will these things take place?
A lot of scholars refer to prophecy fulfillment as already and not yet. If you look at the prophecies in the old testament, you can look in history where they have been both fulfilled after the exile, and once again with the coming of Jesus. There seems to be a pattern of multiple fulfillments for prophecies. And it makes sense in this case too. You can see a fulfillment of these prophecies in 70 AD. But, there are a few things that look like they haven't been fulfilled yet.
2. How do we keep from being led astray?
We are led astray by anything that draws our attention away from Jesus in our lives, i.e., the Gospel. It can be eschatology, politics, prejudice, and usually is something that fills us with fear. People make money and get attention from filling us with fear. We need to not be led astray. We can also be led astray by comfort, entertainment and/or anything addictive. It can lead us to seek the next entertainment fix rather than Jesus.
3. What does it mean that the end will not be at once?
It means that when you see false teachers, wars and the rest (which we have always seen), the end is yet to come. I think this is saying that we should not fear the end, or let thoughts of the end distract us from our job of building the Kingdom (although we should allow the knowledge that there will be an end encourage us to keep doing our job).
4. Have we seen the signs in vs 10 - 19?
We have seen these signs in (and up to) 70 AD, we have been seeing those signs since then, and we will continue seeing those signs until the end.
5. Under what circumstances is Jesus telling us not to prepare how we will answer?
I think Jesus is telling us to rely on the Holy Spirit when we speak before unbelievers. Each person is going to be different and any prepared speech is going to fail most of the time. The Holy Spirit is key to reaching unbelievers, and each person is going to respond to something unique. We need to be in a position that we allow the Holy Spirit to speak through us. This does not contradict Paul's instruction to always be prepared to give an answer as to the reason for our hope. That does not mean have a prepared speech ready, but to be able to speak the Holy Spirit's words to everyone.
6. Has the signs in vs 20 - 24 already been fulfilled?
This definitely has been fulfilled in 70 AD. Is there also a future fulfillment? Very probably. If there is, it will probably look somewhat differently.
7. When are the times of the Gentiles and when will they be fulfilled?
Does Jerusalem mean the earthly Jerusalem, or is Jesus referring to the seat of power on this earth. Is Jesus referring to ethnic Israel, or is He referring to spiritual Israel? I tend to think the latter, because of what Jesus said - "My kingdom is not of this world." If my assumption is correct, then the time of the Gentiles started when the original Jewish kingdom ended and will end when Jesus comes back.
The other view, which I don't lean towards (but am not sure about at all) is that there is a future millennium in which an earthly Jewish state will rule under Jesus.
There's a chance that the truth is some combination of the above two views.
Questions and findings continued:
ReplyDelete8. When will the signs in vs 25 - 28 take place?
Let's break some things down. The sun and moon refer to spiritual powers and kingdoms. The roaring of the seas and waves refer to the powers of chaos reacting to some great event(s). (See the Old Testament for these terms and how they are referred to - one source of scholarly information is the Naked Bible Podcast). You can also refer to the Old Testament for cloud imagery.
There was a fulfillment of all of this at Jesus resurrection (and possibly 70 AD, but I don't know). There is also is a future fulfillment when Jesus comes back.
9. Can we see the signs today and predict when Jesus is coming back?
Not only did Jesus say we couldn't, history shows we can't. You can go back hundreds of years and see a ton of bad predictions of when Jesus is coming back. Furthermore, the Pharisees, who arguably were some of the best Bible students ever, couldn't even see the Messiah when He was right in front of them. For predicting Jesus' second coming, we aren't going to be any better (and will probably be worse). We can't even agree on how to interpret end times verses. We can't even agree on which verses are end times and which have already occurred. I can't see us coming even close to making enough sense out of anything to predict anything.
It is possible that as the time draws near, the Holy Spirit will alert us to prepare, like He did for the Christians back in 70AD to get them out of Jerusalem?
10. Jesus says all of these things will take place before this generation passes away. What does He mean by "this generation"?
There's a few different theories. People who lean towards preterism would say that Jesus means the disciples generation (about 40 years). Futureists would try to claim that it means the human race, or that it means the future generation that sees the signs. Since I think it makes the most sense that there are multiple fulfillments of Jesus' prophecies, it makes the most sense that Jesus is referring to 70 AD in this, while not claiming that there won't be a future (to us) fulfillment.
11. What does Jesus mean by His words not passing away?
It's possible that Jesus is referring to the destruction of the temple as the end of the world. This really is the end of the world for the Israelites of the time. If this is the case, then Jesus' words certainly have survived that. As far as Jesus' words never passing away, I don't necessarily understand. I suspect there is cultural significance to these words that I'm missing.
12. Explain the warnings about watching yourself and staying awake.
I understand Jesus' warning to the disciples, because the destruction of the temple was going to occur in their lifetimes. They were in real danger. These days, I don't know how to apply Jesus warning except in general. For almost all of us after 70 AD, nothing specifically happened that we need to be ready for. Yes, we do need to be watching ourselves and staying awake for general reasons because the times are evil (throughout history), and we may die any day, or those around us may die any time, or we may face localized persecution. We need to be executing God's plan to build His kingdom - and be ready to do that at any time. To take a warning serious about something that may happen in the next several thousand years doesn't seem reasonable. It's like warning people that a meteor may hit them, so you need to be prepared. I don't get it.
And finally, what I think is an excellent article by Sam Storms - https://www.samstorms.org/all-articles/post/matthew-24-and-the-olivet-discourse---part-iii
ReplyDeleteI argued in parts one and two of our study in Mt. 24 that the Olivet Discourse is concerned primarily with the prophesied destruction of Jerusalem and its temple, both of which occurred in 70 a.d.
The issue that must next be addressed is the problem posed by vv. 29-31. Here it appears that Jesus says his second coming will occur "immediately after" the tribulation just described in vv. 15-28. Mark renders it, "But in those days, after that tribulation" (13:24). The problem is this: if vv. 15-28 refer to the events of 70 a.d., why didn't Jesus return at that time? Several possible answers have been suggested:
1) Dispensational scholars simply insist that vv. 15-28 do not, in point of fact, refer to the events of 70 a.d. They refer to a yet future tribulation period immediately preceding the second coming of Christ. This period is usually identified with the 70th week of Daniel’s prophecy, hence 7 years in duration.
2) Liberal theologians have simply concluded that Jesus was mistaken about the time of his return.
3) Yet another interpretation is that the "tribulation of those days" (v. 29) refers not simply to the events of 70 a.d. but also to this entire present age between the two comings of Christ. Thus it would hold true that "immediately after the tribulation of those days" (70 a.d. and the present age), Jesus will return in glory. D. A. Carson advocates this view in his commentary on Matthew.
4) Others, who embrace an extreme version of the preterist interpretation, insist that the second coming of Jesus was, in fact, his return in 70 a.d. His second coming was a coming in judgment against Israel in the destruction of city and temple, but not a visible return to the earth. This view is espoused today by a growing number within the Church of Christ and is called by its advocates, Covenant Eschatology.
5) Another possibility is that v. 29 does not refer to what will occur in conjunction with Christ's second coming at the end of the age. Rather, it is a figurative or symbolic description of the present age itself, the last 1,900 years or so following the events of 70 a.d. In other words, v. 29 describes the characteristic features and course of events throughout the present church age. Therefore, vv. 30-31 alone describe the actual second coming of Jesus at the close of the age.
6) Finally, a somewhat more moderate version of the preterist view, is that vv. 29-31 are not a literal description of the second coming but a symbolic description of the fall of Jerusalem and the destruction of the temple. It was a “coming” of Jesus in judgment. Unlike those who embrace 4) above, these preterists believe in a yet future “coming” of Christ to consummate the redemptive purpose of God. See the commentary on Matthew by R. T. France, as well as the writings of N. T. Wright, Peter Walker, David Chilton, Kenneth Gentry, and Gary DeMar. This is the view that I will now seek to explain and defend.
https://www.samstorms.org/all-articles/post/matthew-24-and-the-olivet-discourse---part-iii continued:
ReplyDeleteR. T. France represents a growing number of scholars (N. T. Wright, Peter Walker, Kenneth Gentry, among others) who insist that vv. 29-31 do not refer at all to the second coming of Christ at the end of age but rather to the fall of Jerusalem in 70 a.d. He and others make the following interpretive points:
1. Mt. 24:15-25 (Mark 13:14-23), as already shown, describe the events connected with the siege of Jerusalem but without describing the actual fall of the city. The Matthean addition of ‘immediately’ only strengthens this impression, and lays a heavy burden of proof on those who suggest that [Mark 13] verses 24-27 refer to anything other than the fall of Jerusalem.
2. When one reads Mt. 24:29-30, and in particular v. 29, he/she may at first glance have difficulty seeing in it a reference to the destruction of Jerusalem. Phenomenal events involving sun, moon, stars, and the powers of heaven don't sound to the 21st century mind like a description of what happened in 70 a.d. The reason for that is because we mistakenly seek to interpret and understand prophecy by reading the New York Times or Newsweek or watching the evening news rather than by reading the Bible. Remember:
Jesus was speaking to a people saturated by Old Testament language, concepts, and imagery. From the earliest days of their lives they memorized and were taught the OT. Thus, when Jesus spoke to them of things to come he used the prophetic vocabulary of the OT which they would instantly recognize.
Consequently, if we are to understand the meaning of Mt. 24:29-31 and its parallel in Luke 21:25-26 we must read and interpret them through a biblical (i.e., OT) lens.
Natural disasters, political upheaval, turmoil among the nations, etc., are often described figuratively through the terminology of cosmic disturbances. The ongoing and unsettled, turbulent state of affairs among earthly world powers is portrayed symbolically by reference to incredible events in the heavens. In other words, astronomical phenomena are used to describe the upheaval of earthly dynasties as well as great moral and spiritual changes. As one author has put it: "In prophetic language, great commotions upon earth are often represented under the notion of commotions and changes in the heavens" (Clarke). As we shall see, when the sun and moon are darkened or the stars fall from heaven, the reference is to the disasters and distresses befalling nations on the earth.
In summary, Mt. 24:29 is stock-in-trade OT prophetic language for national disaster. “Jesus is not predicting that strange astronomical events will occur; he is predicting the judgment of God on the Jewish nation”.
https://www.samstorms.org/all-articles/post/matthew-24-and-the-olivet-discourse---part-iii continued:
ReplyDelete3. France points out that nowhere does Jesus use the term parousia in this passage (as he does in vv. 27, 37). The Greek word translated “coming” is erchomenon, which could mean either “coming” or “going”. Be it noted, however, that even if parousia were used, it need not point to the second coming. One cannot simply assume that the later, technical Pauline, use of that term is in view here. Says Wright:
“But why should we think – except for reasons of ecclesiastical and scholarly tradition – that parousia means ‘the second coming’, and/or the downward travel on a cloud of Jesus . . .' Parousia means ‘presence’ as opposed to apousia, ‘absence’; hence it denotes the ‘arrival’ of someone not at the moment present; and it is especially used in relation to the visit ‘of a royal or official personage’” (Victory, 341).
For the ordinary sense of “arrival,” Wright points to 1 Cor. 16:17; 2 Cor. 7:6,7; 10:10; Phil. 1:26; 2:12. From this, he concludes, “the most natural meaning for the word as applied to Jesus would be something like ‘arrival on the scene’, in the sense of ‘enthronement’”
Here the "coming" of the Son of Man in v. 30 is an allusion to Daniel 7:13-14 which speaks not of a "coming to earth" from heaven but of a "coming to God" in heaven to receive vindication and authority. This "coming" refers to an event "whereby the authority of Jesus is vindicated over the Jewish establishment which has rejected him"
See esp. Mt. 26:64. “Here the Lord informs the high priest and the other members of the Jewish Sanhedrin that they will ‘see’ His coming. Obviously, they are not still alive today! Jesus must be referring to an event in their first-century life spans” (Gentry, 53). Wright explains:
“Jesus is not . . . suggesting that Caiaphas will witness the end of the space-time order. Nor will he look out of the window one day and observe a human figure flying downwards on a cloud. It is absurd to imagine either Jesus, or Mark, or anyone in between, supposing the words to mean that. Caiaphas will witness the strange events that follow Jesus’ crucifixion: the rise of a group of disciples claiming that he has been raised from the dead, and the events which accelerate towards the final clash with Rome, in which . . . Jesus will be vindicated as a true prophet. In and through it all, Caiaphas will witness events which show that Jesus was not, after all, mistaken in his claim, hitherto implicit, now at last explicit: he is the Messiah, the anointed one, the true representative of the people of Israel, the one in and through whom the covenant God is acting to set up his kingdom"
Again, France writes:
"Jesus is using Daniel 7:13 as a prediction of that authority which he exercised when in AD 70 the Jewish nation and its leaders, who had condemned him, were overthrown, and Jesus was vindicated as the recipient of all power from the Ancient of Days. . . . Jesus, exalted after his death and resurrection to receive his everlasting dominion, will display it within the generation . . . by an act of judgment on the nation and capital of the authorities who presumed to judge him. Then they will see . . . for themselves that their time of power is finished, and it is to him that God has given all power in heaven and earth” (JOT, 236).
https://www.samstorms.org/all-articles/post/matthew-24-and-the-olivet-discourse---part-iii continued:
ReplyDeleteHere, notes G. B. Caird, “as in the book of Daniel . . ., the coming of the Son of Man on the clouds of heaven was never conceived as a primitive form of space travel, but as a symbol for a mighty reversal of fortunes within history and at the national level”.
Wright summarizes:
“The days of Jerusalem’s destruction would be looked upon as days of cosmic catastrophe. The known world would go into convulsions: power struggles and coups d’etat would be the order of the day; the pax Romana [peace of Rome], the presupposition of ‘civilized’ life throughout the then Mediterranean world, would collapse into chaos. In the midst of that chaos Jerusalem would fall. The ‘son of man’ would thereby be vindicated. That would be the sign that the followers of this ‘son of man’ would now spread throughout the world: his ‘angels’, that is, messengers, would summon people from north, south, east and west to come and sit down with Abraham, Isaac and Jacob in the kingdom of YHWH” (Victory, 362-63).
4. I believe that a mistranslation of v. 30 has contributed to a misunderstanding of what Jesus said. Literally, v. 30 reads as follows:
"And then will appear the sign of the Son of Man in heaven, and then will mourn all the tribes of the land and they will see the Son of Man coming on the clouds of heaven with power and great glory."
In other words, Jesus was not telling his disciples that He would appear in the sky. Rather, "He told them that they would see a sign that proved He was in heaven, sitting at His Father's right hand (Acts 2:30-36). Those who would witness Jerusalem's destruction would see the sign of Jesus' enthronement when they saw Jerusalem's destruction" (Demar, 159). In other words, the "sign" of the Son of Man being enthroned and vindicated in "heaven" is the destruction of Jerusalem and its temple “on earth”. It is the sign that appears, not the Son of Man. What does the sign signify? It signifies that the Son of Man is in heaven, exalted, vindicated, and enthroned at God’s right hand.
https://www.samstorms.org/all-articles/post/matthew-24-and-the-olivet-discourse---part-iii continued:
ReplyDelete5. This "coming" of Christ to God the Father (in heaven) by which he is vindicated and his authority established, will be greeted by the "mourning" predicted in Zech. 12:10-14. France explains:
"All the tribes of the earth is better translated 'all the tribes (families) of the land', for in Zechariah 12:10-14 the mourning is explicitly restricted to the families of Israel. What is in view here, then, is not so much a world-wide lamentation, but the response of Israel when they see the vindication of 'him whom they pierced'" (345).
This “coming” is not a visible, physical appearance by which Jesus returns to earth (although that will most assuredly occur at the end of history). Rather, they will “see” him in the sense that they will “understand”, i.e., spiritually perceive that he is the vindicated and enthroned King. “This actually refers to Jesus’ ascension [not his second advent]. In the destruction of the temple, the rejected Christ is vindicated as the ascended Lord and shown to possess great power and glory” (Gentry, 61).
6. The word "angels" (v. 31) literally means "messengers" and refers to human preaching of the gospel throughout the world. In the Greek version of the OT (the Septuagint), the Greek word angelos is often translated as “messenger”. Gentry contends that “even if we apply this to angels . . . it would then refer ‘to the supernatural power which lies behind such preaching.’ Then it would teach that the angels of God attend our faithful proclamation of God’s Word” (63).
7. The reference to the “trumpet” is perhaps an allusion to the means by which the OT Jubilee was announced: “Then you shall cause the trumpet of the Jubilee to sound on the tenth day of the seventh month; on the Day of Atonement you shall make the trumpet to sound throughout all your land” (Lev. 25:9). The point of its use here is to declare that with the destruction of the Temple the ultimate Jubilee Year has arrived. That is to say, “by employing imagery from the typological Year of Jubilee in Leviticus 25, the Lord here speaks about the final stage of redemption, which is finally secured as the temple vanishes from history” (Gentry, 61). Jesus himself announced the fulfillment of the Jubilee law in his ministry when he quoted from Isa. 61 in his synagogue sermon (Luke 4:17-21). The ultimate deliverance of God’s people and liberation from all “indebtedness” has come in the person of Christ.
https://www.samstorms.org/all-articles/post/matthew-24-and-the-olivet-discourse---part-iii continued:
ReplyDelete8. The "gathering together" (v. 31) of God’s elect is not a reference to the end-time harvest but "to the world-wide growth of the church" (France, 345) that is on-going throughout this present age. It includes both the gathering of the saints into local assemblies or churches (Heb. 10:25; James 2:2) and the universal assembling of the saints into the body of Christ, the universal church (see Mt. 22:7-13).
Likewise, Wright points to Deut. 30:2-5, which speaks of God’s regathering his children “from all the people among whom YHWH your God has scattered you. Even if your exile is from the extremity of the heaven unto the extremity of the heaven, from there YHWH your God will gather you . . .” Wright contends that the language of this text, echoed in the Olivet Discourse, “suggests strongly that the . . . passage refers, not to a ‘supernatural’ or ‘heavenly’ event, but to this-worldly [evangelistic] activity” (Victory, 363).
Thus, according to this view, Jesus does not address the issue of his second coming at the end of history until v. 36. Therefore, “all these things” (v. 34) which must take place before “this generation” (v. 34) passes away refers to everything described in vv. 4-31, i.e., events leading up to and including the destruction of Jerusalem in 70 a.d.
https://www.samstorms.org/all-articles/post/matthew-24-and-the-olivet-discourse---part-iii continued:
ReplyDeleteStill at the center of attention is the question the disciples had asked Jesus back in v. 3. a) When will "these things" be, i.e., the destruction of Jerusalem and its temple as prophesied in 23:35-36,38; 24:2? b) When will you return and consummate the age? The disciples thought the two events would be simultaneous. Jesus says, "No, the destruction of Jerusalem will be in your lifetime. I'll even give you a sign that will warn you of its nearness. But the day of my second coming will not be preceded by signs. It will come only after a period of delay of undetermined duration. Everyone of this present generation will be aware of when Jerusalem will fall, but not even I know when the second coming will occur."
The phrase "all these things" (v. 33a) refers to events described in vv. 4-28 (perhaps even including vv. 29-31). "All these things" = those distinctive events which that generation of Jewish Christians would see in conjunction with the destruction of Jerusalem and the temple. When you see "these things", especially the Abomination of Desolation (vv. 15-22 = Roman armies surrounding Jerusalem) you may safely conclude that Jerusalem's destruction is near.
The phrase "He is near" could as easily be rendered "it is near" (v. 33b). The Greek is ambiguous. It can be either masculine or neuter. If masculine, it refers to the vindication of Jesus as seen in his coming in judgment. If neuter, it refers to the desolation, desecration, destruction of Jerusalem and the temple.
As noted before, "this generation" (v. 34a) refers to the contemporaries of Jesus who would live to see the events he describes.
https://www.samstorms.org/all-articles/post/matthew-24-and-the-olivet-discourse---part-iii continued:
ReplyDeleteIn summary, Jesus says: "I want you to be alerted to the approach of Jerusalem's destruction. Here is how you can know when its fall is impending. It will as surely follow the Abomination of Desolation as summer follows the budding of figs. But, on the other hand, when it comes to the timing and proximity of my return and the end of the age, not even I know when that day will occur."
Matthew 24:35 (Mk. 13:31) records Jesus’ words: “Heaven and earth will pass away, but My words shall not pass away.” Most commentators have given scant attention to the significance of this statement in its context, simply assuming that our Lord had in mind the destruction/collapse of the space-time cosmos at the close of history. However, Crispin H. T. Fletcher-Louis has put forth a compelling argument “that ‘by heaven and earth’ is meant the Jerusalem temple and the Torah constitution at the center of which the former stands. . . . [Thus the phrase ‘heaven and earth shall pass away’ refers] to the imminent end to the social, religious and economic structure of Israel’s covenant relationship with God with the attendant destruction of the temple” (“The Destruction of the Temple and the Relativization of the Old Covenant: Mark 13:31 and Matthew 5:18,”
The temple was far more than the point at which heaven and earth met. Rather, it was thought to correspond to, represent, or, in some sense, to be ‘heaven and earth’ in its totality. The idea is readily grasped if its three-fold structure, the sanctuary (supremely the Holy of Holies), the inner and outer courts, are allowed to correspond to heaven, earth and sea respectively” (157; see Ps. 78:69; Isa. 65:17-18 “where the new heavens and earth are related to the restoration of Jerusalem”). If Fletcher-Louis is correct, we would find in v. 35 additional support for the view that finds the fulfillment of Jesus words in Mt. 24 in the destruction of temple and city in 70 a.d.
24:36: Whereas the parable of the fig tree makes it possible to know the nearness of Jerusalem's fall, nothing will help you fix the date or proximity of Christ's return. Here, then, is our Lord's answer to the second half of the disciples' question (v. 3). "That day" (v. 36) refers to the second coming at the end of human history. This, then, is a major transition verse in the Olivet Discourse.
The change in subject is also attested by the issue of signs. In the first half of the sermon, Jesus gave specifics concerning events preceding and leading up to the destruction of Jerusalem; he gave instructions on how to escape; he even gave them one sign in particular that would unmistakably indicate the imminence of the city's fall. But now, in response to the second half of their question, he says: "No one knows or can know; not even I."
Thus, one event was close at hand (Jerusalem's fall). It would happen within the time span of that generation and would be immediately preceded by the sign of the A of D. The other event (the parousia) would transpire in the future at a time unknown even to the Lord. No signs will point to that day. Perhaps Jesus spoke this way to keep us "from presumptuously assuming that every new international crisis, natural catastrophe, or season of natural upheaval was the clear sign of His coming" (Kimball, 214).
https://www.samstorms.org/all-articles/post/matthew-24-and-the-olivet-discourse---part-iii continued:
ReplyDelete24:37-41
Question: "Did Jesus provide any information at all of what the last days would be like?" Yes. He does describe some of the features of that time.
There will not be unprecedented global catastrophes, unparalleled calamities, that will point people to the impending return of Jesus. Rather, humanity will be immersed in the routine affairs of life. It will be like it was in the days of Noah. The world will be caught completely off-guard by the coming of Christ. People will be engaged in normal, routine occupations of life: farming, fellowship, marriage, etc.(Cf. Luke 17:28-30; 1 Thess. 5:3.)
Jesus will come at a time of widespread indifference, normalcy, materialistic endeavors, when everyone is thoroughly involved in the pursuit of their earthly affairs and ambitions. Cf. 2 Pt. 3:3-4,10. His coming will occur at a time so unexpected, so unannounced, that it will catch people in the middle of their everyday routines. See vv. 40-41. When will Jesus come? Jesus will come at a time when his coming is the farthest thing from people's minds!
Vv. 45-51 - Watching does not mean sitting quietly and passively as you gaze into the skies. It means serving, being diligent to help others, obeying God.
Wright, however, contends that not even vv. 36ff. refer to the second coming but rather are an extended warning to the disciples to be prepared for impending judgment.
He contends that “being ‘taken’ in this context means being taken in judgment. There is no hint, here of a ‘rapture’, a sudden ‘supernatural’ event which would remove individuals from terra firma. Such an idea,” says Wright, “would look as odd, in these synoptic passages, as a Cadillac in a camel-train. It is a matter, rather, of secret police coming in the night, or of enemies sweeping through a village or city and seizing all they can. If the disciples were to escape, if they were to be ‘left’, it would be by the skin of their teeth”
https://www.samstorms.org/all-articles/post/matthew-24-and-the-olivet-discourse---part-iii continued:
ReplyDeleteIn conclusion, my argument that Mt. 24:4-31 refer immediately and primarily to the events leading up to and including the destruction of Jerusalem in 70 a.d. does not necessarily exclude the possibility that the end of the age is also in view.
It may well be that future events associated with the second advent of Christ at the end of the age are prefigured by the destruction of the temple and the city in 70 a.d. James Edwards argues “that events surrounding the destruction of the temple and fall of Jerusalem are a type and foreshadowing of a final sacrilege before the eschaton” (The Gospel According to Mark, 384). Thus, the temple is understood as a microcosm of the cosmos, so that its destruction becomes a prophetic or proleptic paradigm for what will occur in the macrocosm at the close of history.
The mistake that many make, however, is in trying to project the historical details of 70 a.d. into a comparable and proportionate conflagration in literal, historical Jerusalem at the end of the age. They want to suggest that essentially everything that literally happened in the period 33-70 a.d. will literally happen again on the same scale in the same part of the world: Palestine. They fail to realize that the events of 70 a.d. are a prototype on a microcosmic scale of what will occur on a macrocosmic scale when Jesus returns. In other words, the events of 70 a.d. portray in a localized way what will happen globally at or in some way associated with the second advent.
Therefore, my opinion is that the pattern of events that transpired in the period 33-70 a.d., leading up to and including the destruction of Jerusalem and its temple, functions as a local, microcosmic foreshadowing of the global, macrocosmic events associated with the Parousia and the end of history. The period 33-70 a.d. provides in its principles (though not necessarily in all particularities), a template against which we are to interpret the period 70-Parousia.