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Luke 17:20-37
LUKE 17:20-37
At Luke 17:20, the Pharisees inquire about when the the kingdom of God will
come.
Their frame of reference is the common belief of the Jewish people.
Most of them were looking for a physical, earthly kingdom that would fulfill the
promises made to David and Solomon - and the prophets. But they have ignored all
that Jesus had been teaching for many months.
Whether they had heard Him personally or simply heard about Him, this group of
Pharisees is apparently trying to make sense of what He has taught.
Even the disciples did not FULLY understand what Jesus was talking about until
after the resurrection.
For a more detailed study see TOPIC: The kingdom of
God
Now, while the OT does in fact teach about the future earthly kingdom for the
nation of Israel, it is never called "the kingdom of God." In fact, the term,
"kingdom of God" does not occur anywhere in the OT.
This promise to Israel through David and Solomon, that they would be given an
EARTHLY kingdom over which the Messiah would reign, was a sub-set of the
Messianic seed-promise. But the primary focus was always redemption from sin and
restoration to spiritual life with God.
From the first salvation promise at Gen. 3:15, the focus in writing and orally
to the people was faith in the coming Savior for forgiveness of sins. Luke
24:44-46,
Jesus said to the disciples, “These are My words which I spoke to you while I
was still with you, that all the things that are written about Me in the Law of
Moses and the Prophets and the Psalms must be fulfilled.” Then He opened their
minds to understand the Scriptures, 46 and He said to them, “So it is written,
that the Christ would suffer and rise from the dead on the third day."
An intricate analysis of the OT reveals what Peter proclaimed concerning the
promised Savior At Acts 10:43.
"All the prophets testify of Him, that through His name everyone who believes in
Him receives forgiveness of sins."
This promise looked to SPIRITUAL life through the good news of salvation from
sin and the acquisition of a righteous standing before God (justification). Gal.
3:8; The Scripture, foreseeing that God would justify the Gentiles by faith,
proclaimed the gospel beforehand to Abraham, saying, “All the nations will be
blessed in you.”
Noah proclaimed the gospel of getting right with God. 2Peter 2:5, Noah was a
proclaimer of righteousness.
Job knew about this. Job 19:25, "I know that my Redeemer lives."
We find little bits of information scattered through the writings of the OT.
But I suggest that the primary proclamation of salvation through faith in the
Messianic promise was an oral proclamation
made by God's people throughout the years.
Various psalms look to the future coming of the Savior such as Psalm 16 and 22.
And Isaiah 53:11 predicts the spiritual death of the Savior as the payment for
man's sin.
"As a result of the anguish of His soul, He will see it and be satisfied;
By His knowledge the Righteous One, My Servant, will justify the many, For He
will bear their iniquities."
But throughout the history of Israel, the people for the most part, lost focus
on the SPIRITUAL kingdom and concentrated on the idea of personal works to gain
favor with God.
They were focused mostly on keeping the overt rituals of the Mosaic law and
ignored the primary mandate from God.
As stated at Ec. 12:13, "reverence God and keep His commandments."
They ignored the importance of relationship with God and with the character
virtues of God's standards.
Micah 6:8, He has told you, mortal one, what is good; And what does the Lord
require of you
But to do justice, to love kindness, And to walk humbly with your God?
Hosea 6:6, For I desire grace kindness rather than sacrifice, And the knowledge
of God rather than burnt offerings.
And because of this, the message to the people to obey the primary mandate from
God was consistently proclaimed.
First through the design of the universe, as stated at Ec. 3:14, I know that
everything God does will remain forever; there is nothing to add to it and there
is nothing to take from it. And God has so worked, that people will reverence
Him.
And Psalm 19:1-2, The heavens tell of the glory of God; And their expanse
declares the work of His hands.
2 Day to day pours forth speech, And night to night reveals knowledge.
And then, of course, through the written and oral proclamation of the gospel as
can be seen at Isaiah 55:1-3,
Behold! Everyone who thirsts, come to the waters; And you who have no money
come, buy and eat.
Come, buy wine and milk Without money and without cost.
Why do you spend money for what is not bread, And your wages for what does not
satisfy?
Listen carefully to Me, and eat what is good, And delight yourself in abundance.
3 Incline your ear and come to Me. Listen, that you may live;
And I will make an everlasting covenant with you, According to the faithful
mercies shown to David.
The real issue in proclaiming the kingdom of God is the fulfillment of the seed
promise of Gen. 3:15.
In seed-pod form, that promise proclaims the arrival of the Savior. The Savior's
purpose is to manifest upon the earth the authority and viewpoint of the
spiritual kingdom of God. That is, to bring to completion God's plan of
salvation; and bring final judgment on Satan and all aspects of spiritual
rebellion. Psalm 92:7, "When the wicked sprouted up like grass, And all who did
injustice flourished, It was only that they might be destroyed forevermore."
But between the testaments, some kind of understanding - or perhaps,
misunderstanding - arose about the term, kingdom of God. But the focus was on a
physical savior who would deliver the Jewish people from their oppressors and
set up the earthly kingdom promised to David.
The proclamation by Jesus that the kingdom of God has "arrived" (has come near
upon you), did not elicit any questions like, "what are you talking about?" They
had an awareness that there was a "kingdom of God."
When Nicodemus was told he could not enter into the kingdom of God without being
born again, he did not question - what is this kingdom of God you are talking
about? He questioned the mechanics of entrance. And then Jesus taught him that
the kingdom of God was a spiritual kingdom that involved forgiveness of sin and
the possession of everlasting life. John 3:1-18.
An examination of what Jesus taught shows that He did not come to bring the
promised earthly kingdom to Israel nor to even OFFER it.
He came first and foremost to proclaim the arrival of God's promised SPIRITUAL
kingdom.
The fulfillment of the promise to David of an EARTHLY kingdom will come later
and is INCIDENTAL to the spiritual factors.
In fact, the earthly kingdom cannot happen until and unless the SPIRITUAL
kingdom ARRIVES through the first parousia of the Messiah (the words, death and
resurrection of Jesus).
And Jesus never taught with that earthly kingdom in mind.
In the teachings of Jesus, there is no mention of the earthly kingdom even
though the Pharisees and even the disciples often had that in mind.
The primary message was faith in God's plan for forgiveness of sins and
spiritual life with Him
However, Jesus did also speak of the kingdom in a future sense. Just before the
transfiguration event Jesus told the disciples,
"There are some standing here who will not die until they see the Son of Man
coming in His kingdom. Mat. 16:28.
The term, "coming in His kingdom," refers to the second advent presence of Jesus
in resurrection glory along with His Holy, mighty angels. Luke records it as,
"see the kingdom of God," and Mark records it as, "see the kingdom of God after
it has come with power." These are not contradictions, but all refer to the
glorious revelation of Jesus at the Day of the Lord.
And this does not refer to the Davidic earthly kingdom, known as the millennium.
It refers to the time when He will begin to fulfill His promise of our heavenly
participation in the kingdom of God.
This is what we as believers are to recognize as we see His arrival in the
clouds of the sky.
Luke 21:28-31
But when these things begin to take place, straighten up and lift up your heads,
because your redemption is drawing near.”
When you see these things happening, recognize that the kingdom of God is near.
So we see from this that there are two aspects to the kingdom of God.
FIRST, there is the present SPIRITUAL factor of entering into the kingdom by
faith in the Savior and then living according to the standards of the kingdom.
SECOND, there is the future physical participation in the kingdom through
resurrection and everything that follows that.
Both of these aspects were taught by the apostles.
The fact that we are in the kingdom: Col. 1:13, He rescued us from the domain of
darkness, and transferred us to the kingdom of His beloved Son,
Living in the kingdom according to the standards of God. Rom. 14:17
for the kingdom of God is not eating and drinking, but righteousness and peace
and joy in the Holy Spirit.
The future entrance into the kingdom through death and resurrection.
Death: 2Tim. 4:18, The Lord will rescue me from every evil deed, and will save
me into His heavenly kingdom.
Resurrection: 1Cor. 15:49-50, Just as we have borne the image of the earthy, we
will also bear the image of the heavenly.
Now I say this, brothers and sisters, that flesh and blood cannot inherit the
kingdom of God; nor does the perishable inherit the imperishable.
So now, here at Luke 17, the Pharisees who have heard what Jesus taught or heard
about it, are trying to figure out what he is talking about. But they are still
looking for some physical kingdom of God that will give them deliverance from
Rome.
And Jesus takes their term and applies it to what He has been teaching all along
about the kingdom of God.
The most important issue about the kingdom of God is the right now urgency to
enter into it through faith in God's provision of His only begotten Son as
summarized in John 3.
The kingdom of God that He is talking about is not coming with parateresis.
It can't be observed; or be physically seen.
V. 21, They won't point to something and say - LOOK (idou - behold) there, that
is the kingdom of God.
That's because it is not a PHYSICAL kingdom. It is not visible.
Then Jesus said - for idou -
The word, idou is designed to get your attention. Look closely! Pay attention!
So Jesus said, look at this instead -
The kingdom of God is AMONG you - plural. It is in your presence RIGHT NOW.
The adverb, entos is used for both the idea of inside of something and within
the presence of something.
Here Jesus used it to indicate physical presence.
First: there is no way that God's kingdom can be inside of these unbelievers. In
fact, there is no passage that indicates that the kingdom of God is INSIDE of
anyone - even believers.
Second: Jesus has made it clear all along since the start of His ministry that
the kingdom of God is here and now -
something that is present and can be entered into by faith; faith in the person
and work of the Messiah/savior.
The message of John the baptizer and Jesus; and the message commissioned to the
disciples is about a spiritual relationship with God through faith in the
Messianic promise; the promise that was fulfilled in the person and work of
Jesus.
That message is, Change your mind and believe in the gospel, for the kingdom of
God is here.
Mat. 3:2, John proclaimed, Change your mind for the kingdom of the heavens is
here.
Acts 19:4, Paul said, “John baptized with a baptism of repentance, telling the
people to believe in Him who was coming after him, that is, in Jesus.”
Mark 1:14-15, Now after John was taken into custody, Jesus came into Galilee,
proclaiming the gospel of God, 15 and saying, “The time is fulfilled, and the
kingdom of God is here; change your mind and believe in the gospel.”
At Mat. 10:7, Jesus commissioned the disciples, "and as you go, proclaim, saying
the kingdom of the heavens is here."
Now John, as the divinely appointed herald of the Messiah, proclaimed what the
Holy Spirit revealed to him.
"Behold the Lamb of God who takes away the sin of the world."
And he said, "I have seen and have testified that this is the Son of God."
Later, when John was in prison, he became a little discouraged.
So when he heard of the many works that Jesus was doing, he sent to Him and
asked, "Are you the one coming or are we looking for a different one?
Jesus answered and reminded him of two factors from the OT.
1. Jesus reminded him that the person of God's kingdom would perform the kinds
of miracles that He was doing.
AND 2. he reminded him that the person of God's kingdom would proclaim the
gospel of salvation; the same message that he was proclaiming.
AND 3, True spiritual happiness comes to the one who does not stumble over ME.
Stumbling is the word used to indicate rejection of the person and work of
Jesus.
This clearly indicates to John and to the disciples who are listening, that
Jesus is the Savior of the World.
Now to amplify this statement by Jesus - the kingdom of God is among you -
He said something similar to another group of Pharisees -
Yes, everywhere He went, the multitudes followed and the religious leaders of
the area were quick to judge, malign and reject His person and His words.
On an earlier occasion, after Jesus cast out a demon, the religious leaders
accused Him of casting out demons by the ruler of the demons. Of course He
severely rebuked them and challenged their Satanic connection and their
hypocrisy.
At Mat. 12:28, He concluded with the statement, "but since I cast out the demons
by the Spirit of God, then the kingdom of God has come upon you."
Once again, this language indicates that the authority and viewpoint of the
kingdom of God was right there present with them through the person of Jesus the
Messiah and the Son of God.
So now, back to Luke 17,
At verse 22, Luke jumps to a different occasion and a different conversation.
It is crucial for us to recognize that Luke did not record things in the same
chronological order as Matthew or John.
Matthew recorded the messages about Christ's second coming in the chronological
order that was brought to his memory through the ministry of the Holy Spirit.
John 14:26
But the Helper, the Holy Spirit, whom the Father will send in My name, He will
teach you all things, and bring to your remembrance all that I said to you.
Luke recorded the teachings of Jesus according to an order and arrangement
dictated by the Spirit.
Luke has preserved contemporary political data that is crucial to localizing and
timing the first advent presence of Jesus, as stated at verses 1:1-4, but it was
not the intent of God or of Luke to insist on chronological precision for the
CONTENT of what Jesus taught.
The chronology is different but the accuracy is dependable.
Luke also recorded some things that are not found in the other gospels.
One example is at Luke 17:22. Here Luke recorded something that is not found in
the other gospels.
However, the statement made by Jesus probably occurred in the context of the
Olivet discourse.
THE SECOND COMING
For the disciples, who already know that Jesus is the promised Messiah, the
issue is kingdom living during their lifetime, and anticipation of His future
return which He promised to them on several occasions.
Jesus said to the disciples: "the days will come when you will long to see one
of the days of the Son of Man, and you will not see it."
The phrase, The days will come, refers specifically to the days after the
ascension of Jesus.
They will be looking for and expecting His return, just as will be told them by
the angels at Acts 1:11.
This Jesus, who has been taken up from you into heaven, will come in the same
way as you have watched Him go into heaven.”
And this expectation of Christ's return is a primary theme in the apostolic
letters.
Titus 2:13, instructing us to deny ungodliness and worldly desires and to live
sensibly, righteously, and in a godly manner in the present age, 13 looking for
the happy hope and the appearing of the glory of our great God and Savior,
Christ Jesus,
The days of the Son of Man refers to the general time period leading up to the
second coming as at verse 26 -
"as in the days of Noah . . . so it will be also in the days of the Son of Man.
They will long for one of those days, because it is at that time that His coming
will occur.
The use of the word, ONE of - seems to point to the actual arrival of Jesus in
the clouds of the sky.
The focus is on the DAY OF His return at verse 24, "so will the Son of Man be in
HIS DAY."
And at verse 30, "the day that the Son of Man is revealed."
So basically, He tells them that there will come a time, after He is gone, when
they will long for His promised return.
It has the disciples specifically in mind, and He tells them that they will NOT
see that second coming.
On the way to the Mt of Olives, the disciples ask several questions.
For very detailed study on Mat. 24 and Luke 21 see commentary: Mat. 24 in 3
parts.
At Mat. 24:3, one of those questions was, "what will be the sign of your
coming?"
It could be at this point that Jesus told them, "the days will come when you
will long to see one of the days of the Son of Man, and you will not see it."
And then He warns them about rumors and claims that they will hear during their
lifetime.
Mat. 24:4-5, And Jesus answered and said to them, “See to it that no one
misleads you. 5 For many will come in My name, saying, ‘I am the Christ,’ and
they will mislead many people.
Luke 17:23, And they will say to you, ‘Look there,’ or, ‘Look here!’ Do not
leave, and do not run after them.
And just in case the disciples might be tempted to listen to the rumors and
claims Luke, skipped over much of what Jesus taught and instead focused directly
on the visible image that symbolizes Christ's return.
Verse 24, For just like the lightning, when it flashes out of one part of the
sky, and shines to the other part of the sky, so will the Son of Man be in His
day.
With that image, Jesus taught specifically about His future second coming to the
earth.
He taught that His second coming will be both visible and spectacular. It will
be just like lightning when it flashes across the sky.
This
will be an
instantaneous appearance of Jesus in power and great glory so that EVERYONE
will see Him at the same time, and immediately everyone will be challenged AT
THE SAME TIME with the impact of His arrival.
This seems impossible
according to the laws of physics, but of course, the activities of God are not
limited by these laws that He himself designed. The Bible is replete with
miracles that transcend the laws of physics.
This can be explained by –
(1) A stoppage of time so that the arrival can be seen by everyone AT THE SAME
TIME.
(2) An appearance that is simply RADIATED everywhere at the same time.
In whatever manner God does it, I think the language clearly IMPLIES that when
every eye will see Him, it will be at the same instant.
And whether in the
lifetime of the disciples or in some future generation, no believer should be
deceived into following these seductive claims and rumors.
This "lightning" image also offsets any false theories about a "secret" or
"invisible" arrival of Jesus and rapture of the church. It will not be secret or
invisible.
Later, in chapter 21, Luke recorded more signs of Christ's coming.
21:25-27, There will be signs in the sun and moon and stars . . . for the powers
of the heavens will be shaken. And then they will see the Son of Man coming in a
cloud with power and great glory.
And with Mat. 24:29-30 we get the complete picture.
At verse 17:25, Luke records a summary of what Jesus had told them several times
already.
It was probably around April of 29 AD, one year before the crucifixion - Mat.
16:22 tells us that Jesus started to show His disciples that it was necessary
for Him to go to Jerusalem and to suffer many things from the elders, chief
priests, and scribes, and to be killed, and to be raised up on the third day.
Luke also recorded it earlier at Luke 9:22, "The Son of Man must suffer many
things and be rejected by the elders and chief priests and scribes, and be
killed and be raised on the third day."
Notice the phrase, it was necessary.
1. Because of prophecy.
2. Because it was the only way to accomplish redemption for the human race.
At verses 26-37, Luke continued with additional information from the Olivet
discourse.
Luke 17:26-30
And just as it happened in the days of Noah, so will it also be in the days of
the Son of Man: 27 people were eating, they were drinking, they were marrying,
and they were being given in marriage, until the day that Noah entered the ark,
and the flood came and destroyed them all. 28 It was the same as happened in the
days of Lot: they were eating, they were drinking, they were buying, they were
selling, they were planting, and they were building; 29 but on the day that Lot
left Sodom, it rained fire and brimstone from heaven and destroyed them all. 30
It will be just the same on the day that the Son of Man is revealed.
The condition of Noah's generation and the city of Sodom just prior to their
respective judgments, portrays the condition of the world just prior to the
return of Jesus at the Day of the Lord. In the same way that normal life
activities were going on until the judgment actually came, so also, such
activity will be occurring prior to the signs and the arrival of Jesus at the
Day of the Lord.
The people of those two previous generations, were lulled to spiritual sleep and
apathy through their occupation with the pleasures and possessions of this life.
In the same way the unbelievers of the generation that will see Christ's second
coming will be indifferent and unprepared for His return.
This will mostly be because of the reign of the beast during the tribulation and
the economic security that he gives to those who worship him. Rev. 13:17, "and
he decrees that no one will be able to buy or to sell, except the one who has
the mark, either the name of the beast or the number of his name."
That is why the return of Jesus will come like a thief to them and instead of
peace and security, they will encounter the ruin from the judgments of God.
1Thes. 5:3, "While they are saying, Peace and security, then ruin will come upon
them suddenly like labor pains upon a pregnant woman, and they will not escape."
These will be left behind at His return and they will encounter the Day of the
Lord judgments; the wrath of God and of the Lamb (Rev. 6:16-17).
And so, as verses 27 and 29 state, the judgment in view destroyed them all. This
is the verb apollumi and means as translated, destroyed.
At Mat. 24:39, Matthew uses the word, "took them all away." That is, they were
taken away in judgment that destroyed them.
Luke's record properly interprets the use of the word, took away.
It is imperative to compare Luke's account with Matthew because that clearly
indicates that the ones taken to the side at Mat. 24:40, using the word
paralambano, does NOT refer to the ones taken away at the flood as stated at
Mat. 24:39, which uses the word airo.
Luke gives information about the general time period leading up to the Day of
the Lord.
Matthew 24 gives the chronological details of that time period and Luke 17 needs
to be inserted into the framework that Matthew provides.
Before Christ returns, there will be a time of tribulation. Luke did not write
about that, but he gave a brief reference to it at verses 31-33, which is taken
from Matthew's account.
At Matthew 24:9, Jesus taught that there would come a time when the church (the
YOU, which refers to the Messiah believers who will be alive at that time),
would be delivered up to tribulation. This begins the oppressive reign of the
beast at the mid-point of the 7-year period known as the 70th week of Daniel. At
verse 9-14, Jesus gave some of the details about what would happen during that
tribulation. At verse 13, "the one who endures to the end (of it) will be
(physically) delivered (from it).
Paul wrote about it at 2 Thes. 1:6-8.
"Since indeed it is just for God to repay with tribulation those who tribulate
you, and {to give} relief to you who are being tribulated, and to us as well at
the revelation of the Lord Jesus from heaven with His mighty angels in flaming
fire,
dealing out retribution to those who do not know God and to those who do not
obey the gospel of our Lord Jesus."
Accordingly, when the events of the tribulation are triggered by the abomination
of desolation being placed in the temple it is only reasonable that anyone who
is in the city - indeed, the whole region of Judea, would want to get out. This
would be of special urgency since the beast will be focused on killing anyone
who will not take the mark , especially Jews and Christians.
At that time there will be a huge exodus of orthodox Jews out from Judea. These,
although still unbelievers - - -
AS God's chosen people, they will find shelter in the mountainous area of Moab
and Edom.
Now, it seems that the abomination event will be attended by the presence of the
beast's army of enforcers.
Storm troopers if you please -
I'm going to suggest that the urgency of escape from these invaders is expressed
by Jesus using hyperbole for emphasis.
This is what Luke records at verses 31-33.
On that day, the one who will be on the housetop, with his goods in the house,
do not go down to take them out; and likewise the one in the field do not turn
back. 32 Remember Lot’s wife. 33 Whoever strives to save his life will lose it,
and whoever loses his life will keep it.
On that day does NOT refer to Christ's arrival. It refers to the day that the
beast invades Jerusalem.
It basically refers to "during" the time period that is initiated by the
abomination of desolation, as is recorded by Matthew.
I really don't think that grabbing your coat or going to your house is meant to
be taken literally.
It expresses urgency and rapidity. He is saying to them - you better take this
seriously and don't waste time.
Basically He is telling them, that anyone who has greater concern for his
physical possessions, than his physical life, will put his physical life in
jeopardy. He will likely be vulnerable to the rapid advance of the beast's storm
troopers.
And the one who recognizes the urgency of the situation, and seeks to get out of
town quickly, without concern for the possessions he is leaving behind, will
likely escape the immediate danger from the beast's takeover.
Mat. 24:16-21 gives more detail, but I still suggest that Jesus used hyperbole
to express the urgency of the situation.
Then those who are in Judea flee to the mountains. 17 Whoever is on the housetop
do not go down to get things out of his house. 18 And whoever is in the field do
not turn back to get his cloak. 19 But woe to those women who are pregnant, and
to those who are nursing babies in those days! 20 Moreover, pray that when you
flee, it will not be in the winter, or on a Sabbath. 21 For then there will be a
great tribulation, such as has not occurred since the beginning of the world
until now, nor ever will again.
Even the concern about hindrances to travel should be taken as hyperbole.
At that time, anything that would hinder their speedy departure would be
undesirable, such as bad weather (winter) or sabbath day restrictions (certainly
an issue in Israel). By the way, the sabbath day is an issue because of the
restrictions imposed by Jewish society, and not because of any sabbath
observance by the Christians who are leaving.
In addition, "Woe to those who are pregnant or nursing," for this will greatly
impede one's speedy escape. The reason for the urgency is because the presence
of the abomination of desolation in the temple will begin the great tribulation
of oppression by the beast, and anyone who resists his religious mandates will
be hunted down and killed.
The use of the word, pray, here means to basically hope that pregnancy and the
sabbath day and bad weather won't impede your movement.
This is instruction ONLY for those who are in the region of Judea. This is where
the oppression begins.
And more specifically, it is directed to believers. Of course any unbeliever who
has read this part of the bible, might be reminded of Christ's words and leave
Judea - unless they choose to accept the beast.
And accepting the beast will be the case with the vast majority of the people.
Rev. 13:3 and 8.
And the whole earth was amazed and followed after the beast . . . All who live
on the earth will worship him, everyone whose name has not been written since
the foundation of the world in the book of life of the Lamb who has been
slaughtered."
The reminder about Lot's wife warns of the consequences for hesitation and for
trying to save one's personal possessions.
The implication is that she looked back in sadness because of what she was
leaving behind.
Now up until this invasion of Jerusalem, Jews and Christians will be living
under the peace of the 7-year covenant experiment.
The abomination event will break that covenant and take the peace from the land.
The believers in Israel will probably be those who are witnessing to the Jews.
They will know that the 7-year covenant experiment will begin the 70th week and
they will be prepared.
But these will have chosen to remain in Israel to proclaim the gospel and warn
the Jews until Jesus returns.
This, is in fact, to be the ministry of the church throughout the whole world.
But during the time of the tribulation there will be special focus on witnessing
to the Jews in Israel. At Matthew 10:21-23, Jesus gave instructions to the
disciples that of course applied to their present ministry. But it also looked
to a time after His ascension and had application to all believers up to and
through the tribulation until Jesus returns. "But whenever they persecute in
this city, flee to the other; for truly I say to you, you will not finish with
the cities of Israel, until the Son of Man comes."
See commentary on Daniel 11.
At this point it needs to be shown that Jesus warned of another occasion where
the people are told to flee.
But this applied only to the city of Jerusalem. And its in reference to the
siege of the city by the Roman army, which would occur in 68 Ad. The two events
need to be kept separate for a proper understanding of both.
Luke recorded this at Luke 21:20-24.
Details are in the Matthew 24 commentary.
Now, when the tribulation events begin, believers will know that Jesus is about
to return, just as He taught.
According to Daniel, when the tribulation begins at the midpoint of the 70th
week, there will still be about 1335 days left before Jesus will cleanse the
earth and set up His 1000 year kingdom. Dan. 12:11-12
And from the time that the regular sacrifice is abolished and the abomination of
desolation is set up, there will be 1,290 days.
Blessed is the one who is patient and attains to the 1,335 days!
The time that the abomination will remain in the temple will be 1290 days.
The 70th week will end after 1260 days.
The next 30 days will be the bowl judgments which will end with the battle of
Armageddon and the destruction of the beast.
From Daniel's time, it was understood that this reign and oppression by the
beast would last for that 3 1/2 years.
However, Jesus taught that He will return before the end of the beast's reign at
an unknown day and hour.
This will interrupt the beast's ability to fulfill both his economic and
persecution agenda -
and eventually lead to all the nations rebelling against the beast and
congregating at Megiddo.
So, the tribulation will not last the expected 3 1/2 years, but actually be
shortened by Christ's return.
Jesus told us that the reason for this is "unless those days are cut short, no
flesh would be delivered; but for the sake of the elect, those days will be cut
short," (Matthew 24:22).
The believers during this time, "when these things begin to take place, (are to)
straighten up and lift up your heads, because your (physical) redemption is
drawing near," (Luke 21:28).
This physical deliverance refers to the rapture of the church.
At that time all believers from all of history will be given resurrection bodies
and will be taken from the earth for a meeting with the Lord in the sky. 1Thes.
4:13-17.
Mark 13:26-27 describes it this way, "And then they will see the Son of Man
coming in clouds with great power and glory. 27 And then He will send forth the
angels, and will gather together His elect from the four winds, from the
farthest end of the earth to the farthest end of heaven."
In Luke 21:29-32 and Matthew 24:34-35, Jesus taught the parable of the trees,
where we see that in the same way that the budding of leaves on the trees
announces the arrival of summer, so also, the events of the tribulation,
announce the arrival of Jesus.
"So you too, when you see all these things (tribulation events),
recognize that He is near; right at the door," (Mat. 24:33).
Luke records this rapture event at Luke 17:34-36, which follows Matthew's
account.
I tell you, on that night there will be two in one bed; one will be taken and
the other will be left. 35 There will be two women grinding at the same place;
one will be taken and the other will be left. 36 Two men will be in the field;
one will be taken and the other will be left.”
There will be people throughout the world who will be "side-by-side" in various
situations. The believer will be taken out while the unbeliever will remain
behind. Matthew records this at verses 24:40-42, where the context relates this
directly to verse 31 and the gathering of the elect out from the world.
At both Luke 17:34 and Matthew 24:40, the word for "taken" is paralambano and
means to take or "receive" to the side of someone. This is the same word that
Jesus used LATER, on the night before His crucifixion, when he tells the
disciples that "I will come again and RECEIVE (or take) you to myself, so that
where I am, there you may be also," (John 14:3). It is reasonable that Jesus had
the same event in view on both occasions, and that Paul wrote about the same
event at 1 Thessalonians 4:14-17.
"For the Lord Himself will descend from heaven with a shout, with the voice of
the archangel and with the trumpet of God, and the dead in Christ will rise
first. 17 Then we who are alive, who remain, will be caught up together with
them in the clouds for a meeting with the Lord in the air, and so we will always
be with the Lord."
THE ALLEGORICAL “WHERE”
The next thing that Luke recorded is at verse 37.
At verse 37, after recording that Jesus taught “one will be taken” (the
believer), and “one will be left” (the unbeliever), the disciples ask, “where?”
However, they are NOT asking about where the ones taken will go, but they are
responding to the question that is RECORDED back at verse 17:24. They are asking
about where the Son of man will be revealed. It is that ARRIVAL of the Son of
man that is the primary focus in Luke’s record at this point. Luke 17:22-37.
Luke’s placement of this “vulture” image is different from Matthew. The order of
the various events and teachings of Jesus recorded by Luke is not the same as
recorded by Matthew, Mark and John.
Luke’s gospel record is not chronologically precise when it comes to the general
teaching and travels of Jesus. His chronology is accurate as to the historical
setting in relation to the political contemporaries of the day.
Luke has taken some of what was taught by Jesus in the Olivet Discourse, and
placed it at different locations throughout his gospel account, out of
chronological order, but related TOPICALLY. Luke was not an eyewitness, but
gathered his information from others. This does not deny the principle of
inspiration. The CONTENT is accurate and its integrity is preserved by the Holy
Spirit. But chronological precision was not a concern to either The Spirit or to
Luke in the recording of what Jesus taught.
One such example is the teaching about “the days of Noah” and the “one taken/one
left” section. Luke did not record this teaching in his chapter 21 on the Olivet
Discourse, which is where this information was originally taught according to
Matthew 24. But he recorded it at Luke 17:26-30 and 34-36.
This question and answer do not belong here RIGHT AFTER Jesus teaches that some
will be taken and some left, as if to suggest that the disciples are asking
where they will be taken. Matthew records this statement in connection with the
coming of the Son of Man like lightning flashing across the sky, but not in
connection with the gathering of the elect (Mat. 24:27-28).
Matthew did not record the question, just the answer.
So when the disciples asked this question, "Where," they were asking where will
be the ARRIVAL of Jesus when He appears?
They were thinking of a specific location. But the corpse is not in a specific
location. They didn't understand yet, about the universal arrival and appearance
of Jesus at His return.
The answer Jesus gave is allegorical that reflects a common image not only from
Jewish culture as can be seen from the Old Testament (Job 39:30; Prov. 30:17),
but from the laws of nature as well.
What we need to determine is the significance of this image as Jesus related it
to His arrival at the Day of the Lord.
The word that is translated as eagles is aetos.
This is the standard word for that specific classification of bird.
There is no need to translate it as vulture just because of the carrion context.
Carrion is a part of the eagle's diet although not the most favorable as they
prefer hunting their prey.
Many ancient writers class vultures among the eagles.
Although many have attempted to identify a specific location for the corpse, it
seems to me that the best view is that the corpse is the entire corrupted and
sinful world.
Evil has progressed through the advance of the mystery of lawlessness, and the
earth is now filled with a DEAD BODY that needs to be removed by the vultures.
When Jesus returns, it is to begin the removal of the DEAD BODY through the Day
of the Lord judgments in preparation for the earthly Davidic kingdom.
We know that this event will be universally visible. Every eye will see the
arrival of Jesus in the clouds of the sky with power and great glory. It will be
visible like lightning flashing across the sky to every geographical location on
the earth.
The cosmic and earthly signs that will precede the actual arrival of Jesus will
be universally visible. The response of ALL the people is described as "men
fainting from fear and the expectation of the things which are coming upon the
world."
It is the corrupt condition of the world that brings the judgment from God.
This is portrayed in the vision shown to John at Rev. 14:14-16.
Then I looked, and behold, a white cloud, and sitting on the cloud was one like
a son of man, with a golden crown on His head and a sharp sickle in His hand. 15
And another angel came out of the temple, calling out with a loud voice to Him
who sat on the cloud, “Put in your sickle and reap, for the hour to reap has
come, because the harvest of the earth is ripe.” 16 Then He who sat on the cloud
swung His sickle over the earth, and the earth was reaped.
Isaiah 24:20.
The earth trembles like a heavy drinker And sways like a hut,
For its wrongdoing is heavy upon it, And it will fall, never to rise again.
And Isaiah 13:11, So I will punish the world for its evil And the wicked
for their wrongdoing; I will also put an end to the audacity of the proud And
humiliate the arrogance of the tyrants.
Is. 26:21,
For behold, the Lord is about to come out from His place To punish the
inhabitants of the earth for their wrongdoing;
And the earth will reveal her bloodshed And will no longer cover her slain.
Just as is described at Is. 13:6-11
Wail, for the day of the Lord is near! It will come as destruction from the
Almighty. Therefore all hands will fall limp, And every human heart will melt.
They will be terrified, Pains and anguish will take hold of them;
They will writhe like a woman in labor, They will look at one another in
astonishment, Their faces aflame.
Behold, the day of the Lord is coming, Cruel, with fury and burning anger, To
make the land a desolation;
And He will exterminate its sinners from it. For the stars of heaven and their
constellations Will not flash their light;
The sun will be dark when it rises And the moon will not shed its light. So I
will punish the world for its evil And the wicked for their wrongdoing; I will
also put an end to the audacity of the proud And humiliate the arrogance of the
tyrants.
It is at this time that the wrath of God and of the Lamb will begin to judge the
beast and his kingdom. Rev 6:16-17.
The fulfillment of the corpse image is the sinful earth, and those who are
spiritually dead. These will be subject to horrendous physical judgments through
the trumpets and bowls of God's judicial wrath.
The fulfillment of the vulture IMAGE is the arrival of Jesus in the clouds of
the sky to bring the DOL judgments on the sinful earth.
The REASON Jesus uses the eagle image to refer to his return is because that is
the specific counterpart to the corpse image.
The application is that in the same way that eagles pounce upon carrion, so
likewise will Jesus pounce upon the corrupt and sinful earth.
ADDITIONAL COMMENTS about the
allegory
1. Matthew and Luke are
in apparent conflict.
That is resolved by the preceding paragraphs, and more completely by the
discussion on the correlation of the three Synoptic Gospels.
It seems quite unreasonable to me for this image to be spoken on two different
occasions for TWO DIFFERENT reasons.
Accordingly, one has to decide WHICH writer they are going to follow
concerning the placement of the statement.
Luke inserts parts of Christ’s discourses ALL OVER THE PLACE and does not
follow the precise order of content as Matthew and Mark do.
It is more reasonable TO ME that Matthew is to be followed as to where this
statement should be located in the chronology of Christ's discourse.
If we can’t agree on that placement, then there can be no resolution
when trying to figure out what the “vulture” statement means.
WE FIRST have to agree about what the disciples are asking.
If Matthew is followed - THEN - the question is asking, “WHERE will the Lord
arrive when He comes back.”
If Luke is followed (literally) - THEN - the question is “WHERE will the
taken-ones go to.”
2. However, it is quite
unreasonable for this image to be used to answer a question as to “where the
TAKEN OUT ones will go,” as it APPEARS to do in Luke’s account. Even if, as
with the pre-trib camp, the “taken ones” refers to unbelievers being taken to
judgment, it still does not make sense, for at Armageddon there really is no
“taken in judgment.” There is simply a physical destruction (death) of those
who are assembled on the earth, and the vultures will eat up the dead bodies
afterwards. And at the separation of the sheep and the goats at Matthew
25:31ff, there is no one being taken from a work site or a bed.
3. Matthew’s account answers the question as to “where the Lord will come upon
His initial arrival.”
And since His arrival/appearance is probably instantaneously visible, the
answer would be WHERE THE “evil” CARCASS is located.
It is located ON THE EARTH. In other words, Jesus is not telling them to think
of any ONE particular geographical location, but it is the earth in general
that is in view with specific reference to the CHARACTER of the earth as a
dead corpse that needs to be dealt with.
4. Another option for
this initial ARRIVAL LOCATION is Palestine, where the Beast has set up the
abomination of desolation in the Holy Place. But this is a moot point IF the
arrival constitutes a universal appearing, for if “every eye will see Him,”
then it matters not WHERE He first appears.
5. Some have suggested
that the use of this image identifies the location of Christ’s return as “on
the mountains of Israel” (Ezek. 39:4, 17), and “on the open field” (Ezek.
39:5). In this case, it would certainly refer to the battle of Armageddon,
although there is still controversy over that. This will be dealt with in more
detail when I get to Matthew 24:29-30.
Luke ends the section with this allegory.
In Matthew's account, Jesus continued with telling them what signs will
precede and basically announce His coming. Mat. 24:29-30.
Return to PROPHECY PERSPECTIVE INDEX
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