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| SECOND ADVENT ACCORDING TO JESUS |
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THE SECOND ADVENT
CHAPTER TWO THE EVANGELISTIC COMMISSION This is one of the key passages for establishing the fact that when Jesus taught His disciples, He was instructing them as ones who would be His representatives throughout the coming age after His resurrection and that those instructions are pertinent to the church right up until the second coming of the Son of Man. Jesus chose his disciples not only to assist him in his pre-cross evangelistic ministry, but also to be the foundation builders for the new evangelistic agency, the church. As foundation builders, the disciples were recipients of information pertinent and vital to the church. Jesus did not teach his disciples as members of the nation of Israel, who would remain in the dispensation of Israel, but as those who were to be leaders in the new priestly body. The information He taught them was pertinent to their lives when it was taught and pertinent to their lives many months later, after Jesus ascended and the church began. It was indeed information for them and for all those who would believe in Christ through them. It was for the church and for those who would live within the time parameters of the church extending from its inception in 30 AD to "the end of the age" (Mat. 28:20) when Jesus will return and gather his elect out from the world through resurrection. Everything that Jesus taught, not only to the disciples, but also to the people, was designed to reflect the Divine Value System and how God's people were to live on the earth. Since He was teaching Jews in the context of the national priesthood of Israel (See topic: Dispensations), some of what was said, related to the temple and Mosaic policy, but only what was specifically mentioned as such. Everything else would be standard operating procedure for God's people after Jesus left the earth and He began to build His church upon the foundation of the disciples. This includes the information of the Sermon on the Mount as well as the Olivet Discourse. Jesus taught in anticipation of the church age; NOT in anticipation of an earthly physical kingdom. Matthew 10:1-4
Here Jesus organizes His disciples and initiates them into the role of ambassadors for Christ who will represent God's (spiritual) kingdom on the earth. God's kingdom refers to the authority and viewpoint of God. Its promotion is first through salvation (entrance into the kingdom) and then quality of life (Living kingdom viewpoint in every area of life) and finally, service (proclaiming kingdom viewpoint to others). Matthew 10:5-6,
The initial commission involves a short tour through the cities of Judah (probably only a few weeks) representing the message of the Messiah to the cities and people they visit. Luke 9:1-6 records the same event and at Luke 9:10 (Mark 6:30), they returned from this short tour and told Jesus all that had happened. This special ministry of The Twelve was a one time event only. After this, they remained with Him until the crucifixion. The reason for the restriction clause in this commission is that Jesus' primary concern at this time was to bring Israel back into a right relationship with God (Matthew 23:37) so that a maximum number of Jews would comprise the new priestly body that Jesus was going to build upon Himself, The Rock (Matthew 16:18). Luke 10:1-20 records the fact that later, probably during the last months before His crucifixion (Luke 9:51), Jesus also commissioned "70 others" to carry out the same ministry to the cities that He intended to visit Himself. This should be viewed as an extension of the initial commission and not really a different ministry. This too, was only a one time ministry as it was preparation for his final announcement to the nation that He was the Messiah. However, in His instructions we find guidelines that could only apply to those who would be alive after His resurrection, thus, for believers during the church age in general, and specifically to the various kinds and degrees of tribulation (pressure and persecution) that the church will encounter right up until she is removed at Christ's 2nd coming. This is seen at verses 21-23. Matthew 10:7,
The basic message they are to carry is the
gospel. All of this conforms with the message John the baptizer was teaching as well as what Jesus Himself was teaching, that men needed to change their minds about God and believe the gospel (the good news about the kingdom of God) which involved deliverance from sin and possession of everlasting life. It was not a message that Messiah was going to set up His earthly kingdom. It was an issue of identification with the kingdom of God by faith in the Messiah as the "Lamb of God who lifts up the sin of the world," (Mark 1:15; John 1:29; Acts 19:4). In addition, there is no difference between the terms kingdom of God and kingdom of heaven (or more accurately, "the heavens"). They are used interchangeably, not only in the gospel narratives, but by Jesus Himself (Matthew 19:23-24). The message of salvation through faith in the Messiah and then "living" the quality of life which can only be found in Christ, IS the message of the kingdom of God. This is the same message which continued to be proclaimed by the apostles after the resurrection of Jesus as the true message of the church. (Matthew 21:43; Acts 1:3; 8:12; 14:22; 19:8; 28:23, 31; Romans 14:17; Colossians 4:11; 2Thessalonians 1:5) The message of the kingdom embraces everything from initial entrance through a spiritual birth (John 3:3-5); to the way of life for believers here on earth (Romans 14:17); to the actual presence "in heaven," (Acts 14:22; 1Corinthians 4:20; 1Corinthians 6:9-10; 1Corinthians 15:50; Galatians 5:21); to the manifestation of kingdom fulfillment when Jesus returns (Luke 9:27; Matthew 16:28; Ephesians 1:14; Romans 8:18-25); and then ultimately, the physical kingdom over which Jesus will reign during the millennium (Mark 14:25). The message is universal to all ages because it focuses on the salvation work of the Messiah, which is either anticipated by those who trust in Him prior to His death, or it is reviewed by those who trust in him after His resurrection. Matthew 10:8,
Miracle activity was a sign of the Messianic presence, and the disciples as Messiah's representatives were successful in demonstrating these signs (Luke 9:6; 10:17). The miracle activity performed by both Jesus and His disciples, constitute the signs of the Messianic presence and the arrival of God's kingdom authority and viewpoint upon the earth in the person of the Messiah. It is not referring to the physical kingdom, but the spiritual kingdom as Jesus explained at Luke 17:20-21. Jesus explains this at Matthew 11:2-5 when He assures John the baptizer that the miracles are truly indicative of the Messianic presence, just as prophesied by Isaiah at Isaiah 35:5. Isaiah 35:5 refers to the Messianic presence in His physical kingdom after the defeat of Israel's enemies in connection with the Armageddon campaign (verse 4). However, the same miracle activity that will produce physical healing in the kingdom, is indicative of Messiah's presence at His first coming. Once the church age begins, this same miracle ministry will be continued by the apostles in order to validate the authority and doctrines that they receive from the indwelling presence of the Holy Spirit (Romans 15:19-20; Hebrews 2:3-4). Matthew 10:9-15 refers specifically to this "specialized" ministry of the disciples at this time and does NOT refer to a standard operating procedure for the church age. Verses 9-10,
The principle that "the worker is worthy of his support" is a valid principle that remains intact during the church age as a means of providing material assistance to those who proclaim the gospel. (1 Corinthians 9:6-18) However, this instruction is for this particular campaign upon which the disciples are sent at this time and is not designed to apply to spiritual service in general. Just before His arrest, Jesus gave some general instruction concerning their material needs (Luke 22:35-36.
This anticipates an ambassador type function, where the server is seen as a foreign sojourner in a different land than his own. The physical provisions of the ambassador are the responsibility of the ambassador and not the citizenry of the land he is visiting. He certainly must continue to trust in God, but now that trust has a different focus. We are to trust in God to meet our needs as we abide by the economic laws of the land in which we live. And yet, the principle of receiving assistance from the ones who are served remains valid throughout the church age. During both the foundation stage of the church and during its continued presence on the earth, there will be servants of the church who are stationary in their geographical location and will need a more stable financial base than the charity of others. Even Paul, when he was in a particular location for any length of time would provide for his own needs through tent making, and thus have a degree of material security without placing any kind of burden upon others. See Doctrine of GIVING
Jesus also mentioned at Luke 22:36, "Let him who has no sword, sell his robe and buy one." The disciples said that they had two swords, and Jesus told them that it was enough. The swords serve to suggest a criminal association as the reference to the Old Testament indicates at verse 37, "he was numbered with the transgressors." Christ's intent is not that the swords should be used PHYSICALLY for defense, as it clear from Luke 22:49-51, John 18:10-11 and Matthew 26:51-54. The presence of the swords can also be symbolic of the spiritual conflict that moves into an intensified stage once Jesus accomplishes his strategic victory on the cross. Verse 11,
Upon entering each city, they were to look for a household where the head of the house was a believer (called a son of peace at Luke 10:6). They were to find this house by inquiring in the city about those who were worthy. The issue of worthiness here is positive volition toward the Messianic promise, which is described by terms such as, "looking for the encouragement of Israel" (Luke 2:25), and "looking for the redemption of Jerusalem" (Luke 2:38), and "waiting for the kingdom of God" (Mark 15:43). These are those who may or may not have become believers, but are positive to the teachings of the Old Testament that anticipate the arrival of the Messiah as the source of both personal and national salvation for Israel, and their faith in God would be known by many within the city. These would be most receptive to the gospel of the kingdom and serve as a base of operations for reaching others within the city. Verse 12-13,
As they learned of a household that was known to be worthy (positive to the Messianic promises), they would extend an invitation of peace to them; a desire that they might experience the peace and comfort of relationship with God, and then proclaim to them the gospel of Jesus Christ as the promised Messiah/savior. If the head of the household was indeed worthy and accepted the gospel of the kingdom (called "a son of peace" at Luke 10:6), then the disciples were to stay there and use that household as a base of operations for taking the gospel to the rest of the city (Luke 10:7) If the household rejected the gospel, then the disciples would verbally retract the desire for them to have peace, since it would be impossible for them to experience that peace if they reject the gospel, and they would then ceremonially reject them by the ritual of shaking off the dust from one's shoes. Verse 14,
There are no recorded examples of this practice in the gospels, but we do see the apostles practicing it at Acts 13:51, and a similar ritual at Acts 18:6 (shaking out the garment). Verse 15,
If the city as a whole rejected the message of the gospel, then the disciples were to leave it in the same manner (shaking off the dust) but also add a formal indictment using the formula of "woe is you," and then compare that city to Sodom and Gomorrah and to Tyre and Sidon (Luke 10:10-15).
The commission that Jesus gives to the disciples at this time, extends beyond them as the foundation layers of the church, which He will build upon Himself (Matthew 16:18), and reaches to that church as it will exist and function from its inception on the Day of Pentecost until its removal at the 2nd coming of the Son of Man. The parameters for the instruction that Jesus gives to His people is always from the time of the teaching until Jesus comes back - and He always has in view ONE COMING, at which time he will gather together His elect and begin a judgment upon the world of unbelievers who remain behind. There are however three distinct periods of time for God's people, when this teaching will be applicable.
Accordingly, Jesus gives instructions about the
immediate tour on which He sends them; instructions about their ministry after
the resurrection which pertains specifically to them; and instructions for that
same period of time, which actually goes beyond them and pertains to the
generations of the church which will come after them and concludes with that
generation that will be alive at the 2nd coming.
The present ministry of the disciples obviously did not extend up until the return of Christ. The ministry of the apostles prior to the destruction of Jerusalem in 70 AD was focused on the cities of Israel, and although the events of the end times COULD have taken place in that 70 AD context, they did not. After 70 AD, the focus on Israel was de-emphasized and we see an "unto the uttermost parts of the earth" focus. This will be the case until the 70th week begins, for at that time, even the world focus will be more on Israel than it has been since 70 AD. However, it is important to suggest that the events leading up to the beginning of the 70th week could occur in any generation after 70 AD. Yes, Israel had to be back in the land, but that could have occurred at any time in history. Every generation has viewed itself as a possible context for the return of the Lord, and each generation has claimed that world events were ripe for such a return. But each subsequent generation has added factors so that it can be said that each one progressed ever more closer to the fulfillment of the prophecies. The present generation of this writing (2000 AD) is witness to international, political, military, religious and moral factors that so completely lay the foundation for the commencement of the 70th week of Daniel like no other time in history except the first century, that it is hard to imagine much more of a delay in God's plan, "which He will manifest at His own time," (1 Timothy 6:15, BFT). However, at the same time, let it be acknowledged that delay is still possible, and every believer is exhorted to diligence and patience in anticipation of the Lord's return (James 5:7-8; 2 Peter 3:10-18). Matthew 10:16
Matt. 10:17
This is a valid concern for the representatives of the Messiah, but it was not an issue prior to the crucifixion, at least there is no mention of such persecution during that time. It did not become a problem until after the resurrection and the beginning of the church age. The reference to synagogues refers to the persecution from Jews which would take place between 30 and 70 AD, and can be summarized by what Saul of Tarsus did as recorded at Acts 22:19, "in one synagogue after another I used to imprison and beat those who believed," and Acts 26:11, "and as I punished them often in all the synagogues." Matt. 10:18
This type of persecution also did not occur during Christ's ministry while He was on the earth, but would happen after the resurrection and indeed, throughout the whole church age period until the rapture of the church at the Day of the Lord return of Jesus. Matt. 10:19-20
This refers to the ministry of the Holy Spirit specifically to the believers of the apostolic church, which provides an "inspiration" type message for those who encounter this persecution. This does not mean that the believer is to neglect his spiritual growth in the grace and knowledge of Jesus, but what it does mean is that for the trusting believer, there need be no occasion for worry nor preparation of a formal statement of defense. God the Holy Spirit will so work in the believer's soul that the truth he has learned will be brought to the mind and the Holy Spirit will speak through him to meet the needs of the moment. Luke mentions this teaching from Jesus twice, which indicates that He probably taught it to the disciples on more than one occasion. At Luke 12:11-12
And at Luke 21:12-15, which is very clearly in a 30 to 70 AD context.
It is possible that we find an example of this with Stephen at Acts 6:10 and 7:1-53, who was full of WISDOM before his great teaching sessions (Acts 6:3), and probably did not receive anything NEW from God, but had the ministry of the Spirit correlating his learned wisdom into a message of power and conviction. Mark records it one time at Mark 13:11
The context at Mark 13, appears to be referring to the time of the tribulation, but I suggest that he is just giving a summary of what Jesus taught and that the true chronological perspective is preserved for us only in Matthew 10, 24 and Luke 21. Luke 21:12-24 makes it clear that this period of "inspirational" defense through the Holy Spirit will occur between 30 AD and the fall of Jerusalem in 70 AD. The clause at verse 12, "but before all these things," refers to what happens before the events of verses 10-11 occur (the national conflicts, earthquakes, famines, and the signs in the heavens). And then at verses 20-24, it is clear that Jesus is referring to a time period before 70 AD, for these verses describe the destruction of the city that occurs at that time. The point I want to emphasize is that this special help from the Spirit, in the manner that it is described by Jesus, is a temporary provision for the apostolic era and is not continued throughout the church age beyond that era. The Spirit will certainly continue to minister to His people through leading and filling, but the language that Jesus uses in this context speaks of an inspiration from the Spirit, and this does not occur after the apostolic era ends. That is, God will not ZAP someone with the information he needs to either represent the gospel or defend his faith. The standard principle for preparation is the process of spiritual growth as described by Peter at 1 Peter 3:15-16.
Matt. 10:21
This type of persecution will occur all throughout the church age, but in this context, Jesus has in mind that final period of church testimony during the tribulation, just before He comes back for His people. Once again, I suggest that this kind of persecution did not really occur during the time that Jesus was on the earth, but looks to the life of the church after His resurrection. Matt. 10:22 1. And you will be hated by all on account of My name: Again, the focus extends throughout the life of the church into the tribulation and refers to the extreme hatred that will be directed against God's people at that time (Revelation 13:7). 2. but it is the one who has endured to the end who will be saved. This is not referring to endurance in order to preserve one's salvation, but an endurance that results in experiencing physical deliverance when Jesus returns to gather out his people from the midst of the tribulation persecution. On the surface, this passage poses a problem for those who believe in salvation security, but the absolutes of that doctrine are so concrete that the problem is only in finding an alternate understanding of this passage rather than trying to defend salvation security. See Topic: SALVATION SECURITY Again, we must observe the time context for this statement. Matthew 24:9-22 gives us the proper context. At verse 9, Jesus said, "then they shall deliver you up to tribulation." This begins the tribulation persecution of the beast's reign. According to verses 15-21, this begins at the midpoint of the week when the beast sets up the abomination of desolation in the temple at Jerusalem. The END that is in view both at verse 13 and 14 compared with verses 22 and 29, is the end of the tribulation, which will be interrupted by the return of Jesus at the Day of the Lord. The one who endures the persecution pressures of the tribulation to remain alive when Jesus returns, will be miraculously delivered through rapture as is described at 2 Thessalonians 1:3-10. Paul is writing to the believers of Thessalonica in view of the severe persecutions that they have been enduring (verse 4). He knows that the events that trigger the Day of the Lord return of Jesus might begin any day, and comforts them that they might be physically rescued (called relief) from those persecutions when He does return. The description of this deliverance which is clearly identified as both the rapture of the church and the return of Jesus "with His mighty angels in flaming fire," is seen, not only as a future event, but as an event that could be expected in the lifetime of those believers. This does not teach a pre-trib type of imminency, but the reality that the man of lawlessness could very well be revealed in their lifetime. Accordingly, in chapter 2:1-3, Paul assures them that the Day of the Lord, and the rapture (gathering together to Him), which occurs at the same time, has not yet occurred, and that there must first be the revealing of the man of lawlessness, and a period of excessive ungodliness and lawlessness, which is known as the apostasy. This is the same apostasy that Jesus taught about in our Matthew 10 context at verse 21, "and brother will deliver up brother to death, and a father his child; and children will rise up against parents and have them killed." And which is further amplified by Jesus at Matthew 24:10-12,
The ones who are faithful and who manage to survive the death-producing persecution from the beast and all who follow him, will be raptured out from the earth and will appear in the sky with Jesus (Colossians 3:4) when he arrives, and the unbelieving world will observe this (one taken and one left, Matthew 24:40-41), and perhaps the raptured believers will observe as the unbelieving world trembles in fear at what is about to come upon them (Revelation 6:15-17; Luke 21:26).
Matthew 10:23 1. But whenever they persecute you in this city, flee to the next: This does not mean to run away into seclusion, but simply to remove yourself from the direct rejection and persecution of the particular city in view. You then move on to another city and continue to proclaim the gospel of the kingdom. This began to be fulfilled about 7 years after the cross, when because of the persecution initiated by Saul of Tarsus, "a great persecution arose against the church in Jerusalem; and they were all scattered throughout the regions of Judea and Samaria," (Acts 8:1). 2. for truly I say to you, you shall not finish {going through} the cities of Israel, until the Son of Man comes. This brings the ministry of the church right up through the tribulation to the return of Jesus at the Day of the Lord. Even though the ministry of the church extends beyond Israel to the uttermost parts of the earth, there is never to be a neglect of ministry to Israel. When the man of lawlessness begins his oppressive reign, by setting up the abomination in the temple (Matthew 24:15; 2 Thessalonians 2:4), and begins to "woo" the Jews into his "fold," there will be the need for a huge campaign to get the Jews of the land as well as throughout the whole world to re-embrace the TRUE Messianic promise and the orthodoxy of their heritage before they commit themselves to the religious system that the false prophet will institute via the mark of the beast. The functional believers of the church will have a specific evangelistic impact to the Jews at this time as stated in this verse.
In addition, at the time that the man of lawlessness begins his oppressive reign, the two witnesses begin their 1260 day testimony in Jerusalem and they will have a world-wide impact (Revelation 11:3-6).
This ministry of warning and pleading with the nation was prophesied by Malachi as being fulfilled in the return of Elijah the prophet. And the purpose is to get them to embrace the heritage of the past which was given to them by God when they were delivered from Egypt, i.e., the Messianic promise.
The Jews as a whole still have a veil over their hearts (2 Corinthians 3:15; John 8:43; 9:39-41) and will continue in their rejection of Jesus as the Messiah (hardness of heart) "until the fullness of the Gentiles comes in" at the Day of the Lord when Jesus will rapture out the church (Romans 11:25). But 144,000 of them will trust in Christ as the Messiah/savior immediately after the rapture of the church, and will then begin to proclaim the gospel of the kingdom in preparation for Messiah's presence on the earth when He will set up His 1000 year kingdom. It is the ministry of certain ones of the church as well as the two witnesses who will plant the seeds of the gospel which will result in this huge conversion. Malachi 3:1-2
Malachi 4:5-6
It is the purpose of these two witnesses, along with the church, to cultivate the Messianic heritage of the Jews and prepare them to recognize Jesus when He arrives in the clouds of the sky at the Day of the Lord. Thus, God will still have a body of believers on the earth after the day of the LORD arrives and the church is taken out. This body of believers will be from the nation of Israel and will function as the evangelistic agent to the whole world. Those who hold to the Messianic promise will recognize Jesus as the Messiah when He arrives to pour out His wrath on the world. Then they will embrace Him as savior and become representatives of truth for the remainder of the 70th week. These are the 144,000 of Revelation 7:1-8 and 14:1-5, who are probably scattered throughout the world and will be protected from the judgments of God while functioning as His faithful servants. The prophets of the Old Testament taught that there would be a ministry of warning to the Jews just before the arrival of the Messiah at the Day of the Lord.
Zephaniah 1:7,
Zephaniah 2:1-3,
Those who trust in Jesus as the Messiah BEFORE the Day of the Lord arrives, will be removed from the earth via the rapture. Those who trust in Jesus AFTER His arrival, will indeed be protected from the trumpet and bowl judgments of God that are poured out on the kingdom of the beast, but will continue to face the persecution from the beast. Amos 5:14-15,
These are pleas to return to the Messianic heritage as represented in the orthodoxy of the Jewish people via the Old Testament scriptures. For those who re-embrace their heritage and resist the beast and his system of worship, there will be deliverance from the judgments of God poured out on the world. But for those who do not return to orthodoxy, when the Day comes, it will be for them, a time of great darkness and judgment. Amos 5:16-20,
This plea is also made at Isaiah 2:1-22. In verses 2-4, we see the promise of the Messiah's earthly kingdom and the spiritual and material blessings that will take place. But before there can be the kingdom there must be the judgment on the world at the Day of the LORD'S wrath. Verses 6-9 describes the condition of the nation in Isaiah's generation but reflects the general attitude of the Israelites during the time of the false covenant with the beast as well. Verse 5, gives a plea to return to the heritage of the LORD.
Verse 5, is a transition verse from the present crisis in Isaiah's generation to the national crisis in the great tribulation under the oppressive reign of the man of lawlessness. This then, is a plea for recovery before the Day of the LORD comes. If there is no recovery, then when that Day does arrives, the response will be as at verse 10.
This is the same response recorded at Revelation 6:15-17 when the world is confronted with the Day of the LORD return of Jesus. Verse 11, These will be the recipients of the Day of the LORD judgments.
Verse 12,
Verse 21,
And the plea then, to those who have embraced the beast as the promised Messiah (prior to actually taking the mark) is found at verse 22.
Verses 24-42 Jesus continues with general instructions for the disciples concerning the representation of light in the world of darkness. The information is pertinent to them in both the immediate context as well as during their ministry after the resurrection of Jesus. Since the information taught here is not directly pertinent to our primary subject of establishing the application of Christ's teaching to the church I will not develop it at this time. A most significant thing that can be determined from this first passage, is that, according to Jesus, the ministry of those who trust in Him will extend from His time on the earth at the first advent right up until He comes back, without any interruption. Now the disciples could have interpreted this as meaning that they would be alive when Jesus returns, but regardless of how they may have perceived it, Jesus has in view one CLASSIFICATION of people; those who will be His representatives from the time of the resurrection until the time of the second coming. In this same context (verses 40-42), Jesus talks about reward for service which will be given to believers when He comes back, and that relates significantly to what the apostles taught. CHAPTER THREE The next chronological mention of the second coming by Jesus was given around April of 29 AD and is found at Matthew 16:27; Mark 8:38 and Luke 9:26. On several occasions, Jesus talked about the day of judgment without directly relating it to His second coming, but we learn from here and from other teachings that it is at, or rather in connection with His second coming that the evaluation of men's works will be conducted. At Matthew 16:27; Mark 8:34-38 and Luke 9:26, the issue is a salvation identification with Jesus. When this is compared to other passages, it can be seen that Jesus is making an issue of rich-mindedness; the attitude that places greater value on material things than on the issues of relationship with God and eternal life. It is this attitude that is preventing certain ones from trusting in Christ as Savior. The exhortation to deny self and follow Christ is only pertinent to those unbelievers who are being hindered by their material possessions (Compare the instructions given at Luke 8:39). Accordingly, when the Son of Man comes back, he will be ashamed of those unbelievers who reject Him and he will reject them. Another good example of this is seen with the rich young ruler at Luke 18:18-27. Notice that this second coming of Jesus is WITH His holy angels. This is consistent with all that the New Testament teaches about the second coming, including that written by the apostles. At 2 Thessalonians 1:7, He comes with His MIGHTY angels and at verse 10, He comes to be glorified in (or by) His holy ones. The term, "holy ones," which is often translated saints, does not refer to saints at this passage, because the saints (those who believe in Christ) are mentioned next, "and to be marveled at among all those WHO BELIEVE." At Matthew 16:28; Mark 9:1; and Luke 9:27, Jesus tells the disciples that some of them would not die until they "see the Son of Man coming in His kingdom. This does not refer to the ACTUAL second coming of Christ, but to a miraculous preview of that coming when Jesus took Peter, James and John up on a mountain and showed them how He would look when he returns.
THE TRANSFIGURATION OF JESUS This event in the ministry of Jesus was a special teaching aid for Peter, James and John and through them to the entire church after His resurrection. It occurred in the final year of His 3 1/2 year ministry, which extended from 26 to 30 AD. This then would be 29 AD and probably after April (Hebrew, Abib). This scenario follows the time scheme of 30 AD as the date of the crucifixion. Jesus had just finished teaching the multitude about the issue of salvation relationship being a life changing decision that involved an initial dedication to the claim of God upon their life (Matthew 16:24-27; Mark 8:34-38; Luke 9:23-26). At Matthew 16:27, Jesus says,
This statement, correlated with all that has been taught to God's people up until this time, refers to the Day of the Lord return of the Messiah. It is during this time period known as the Day of the Lord, that He will - -
Jesus taught about one and only one second coming, and there is nothing explicit or implicit that suggests He ever had anything but one second coming in view. He then tells the disciples a very strange thing at verse 28.
The term, "coming in His kingdom," refers to the second advent presence of Jesus in resurrection glory along with His Holy, mighty angels, when He comes to establish His kingdom on the earth. 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. This strange prediction is fulfilled six days later when He takes Peter, James and John up onto a mountain and appears to them in the manner He will appear at His second coming. This is recorded at Matthew 17:1-8; Mark 9:1-13 and Luke 9:27-36. When Luke records this, he says ABOUT eight days after these words instead of six days as with Matthew and Mark. However, Luke is probably viewing the whole period of time, counting the actual day of the message and the day of the event with 6 days in between to equal 8. Furthermore, his intent is certainly not to be chronologically precise as he uses the word "about" (hosei) to indicate approximation. We know that this fulfills the words of Jesus at Matthew 16:28 because Peter tells us so at 2 Peter 1:16-18. Verse 16,
We learn from Luke, that Jesus went up to the mountain to pray and while doing so, the disciples fell asleep. It was then while the disciples were asleep that Jesus underwent a transformation. He appeared the way He will look in his resurrection glory which is called, "the body of His glory," at Philippians 3:21. Then Moses and Elijah appeared with Jesus, "in glory," according to Luke 9:31. "In glory," refers to their radiance in association with Christ's glory. Neither Moses or Elijah have a resurrection body (1 Corinthians 15:23), so that is not in view. But they did not appear in their "old" bodies either. There are two possibilities for this phenomenon. It could be that the soul has a visible appearance that resembles the "image" of the physical body that was its "house" while on earth (Luke 16:23; 1 Samuel 28:10-14). Or there is an interim body that the soul resides in while it awaits resurrection (Luke 16:23-24). When the disciples woke, they saw the trio standing and talking, and hear the content of the conversation (Luke 9:31). How the disciples knew it was Moses and Elijah is not indicated and there is no point in trying to figure it out. Obviously, there was a valid identification made. The conversation with Jesus was about "His departure which He was about to accomplish in Jerusalem (Luke 9:31)." That departure refers to His physical death on the cross and the subsequent resurrection and exit from the earth via His ascension 40 days after the resurrection. The conversation also probably entailed everything that would result from that death and looked forward to His return at the Day of the Lord which God "will make known at His own time (1 Tim. 6:15)." Shortly, Moses and Elijah moved away from the Lord. Luke 9:33 reads, "And it came about as they were departing from Him." This prompted Peter to suggest to Jesus that they stay a little bit longer and in fact build three tents for them and Him. This of course, was a foolish suggestion, but Peter was still half asleep and not mentally focused. The Scripture reads about Peter, "not realizing what he was saying." We also have here perhaps one of the greatest understatements in Scripture when Peter says, "It is good for us to be here." Jesus did not address this suggestion from Peter, and Moses and Elijah continued moving away and a cloud descended upon them. Luke tells us, "and they were afraid as they entered the cloud." Although there are a variety of opinions about WHAT exactly is going on with WHOM, I suggest that it is easy to determine that only Moses and Elijah go into the cloud, and that the disciples are afraid when they see them enter. Jesus remains outside and the disciples remain outside. After this, the voice of the Father came out of the cloud and addressed the three disciples telling them, "this is My Son, My chosen one, Listen to Him." The voice is referring to Jesus who is outside the cloud in the sight of the disciples, and it is addressed to the disciples who are outside the cloud. It seems that this exhortation from the Father serves as a mild rebuke to Peter who was a little bit out of focus concerning what was of spiritual value. He wanted to prolong a physical experience, but the more important issue was the content of Jesus' message and adherence to that content. This voice from the Father reminds us of the other time that He brought such unique attention to the Son, which was at the baptism of Jesus, "This is my beloved Son in whom I am well pleased," (Matthew 3:17; Luke 3:22). Based on the appearance of these two men here with Jesus in a foreshadowing of His second coming, we can conclude that Moses is also a herald of that coming. There is no prediction of this for Moses as there is for Elijah, but because of the association presented here, it seems best to conclude that the two of them function together in the capacity spoken of in reference to Elijah at Malachi 4:6, "And he will restore the hearts of the fathers to their children, and the hearts of the children to their fathers." But how can either of these men come back and
minister on the earth? Actually, this is no problem if God has preserved and protected the physical bodies of those involved. There would be no problem even if the bodies had been incinerated, but we do have specific information that the body of Moses was protected (Jude 9). It is quite interesting that only three people in the entire history of Mankind went through physical death apart from the normal mechanics; Enoch (Heb. 11:5), Moses (Deuteronomy 34:5-7), and Elijah (2 Kings 2:11-12). Furthermore we have specific information concerning the protection of the body of Moses after his soul left. Jude verse 9 tells us that Michael the Archangel was given the responsibility to place the body of Moses in a place for safe keeping and preservation to await its role in the last days. The soul of course, went to paradise in hades (Luke 16:22) as did all Old Testament believers at death, including Enoch and Elijah. None of these men received a resurrection body either, nor ascended into heaven. Jesus is the only one to have received a resurrection body and no one else will until the Day of the Lord return of Jesus (1 Corinthians 15:20-23). In addition, no one had ascended into heaven prior to the resurrection and ascension of Jesus (John 3:13), at which time He took to heaven all Old Testament believers who resided in hades (Eph. 4:8-9). In view of God's preservation of the body of Moses, it is easy to see the same preservation assigned to Elijah's body. Thus, it is totally possible for these two men to be resuscitated at the end time to fulfill the ministry foreshadowed at the Mount of Transfiguration; the ministry of Elijah prophesied to occur prior to the coming of the Day of the Lord as recorded at Malachi 4:5-6. There is no need for the body of Enoch to be protected and preserved since there is not even a hint of a future role for him. It is suggested that his body was simply "buried" by God to await resurrection at the Day of the Lord return of Jesus. It is the view of this writer that the two heralds of the second coming are the two witnesses of Revelation 11:1-13. For a more detailed discussion of this, see the article, The Two Witnesses. After Moses and Elijah leave the scene, the disciples inquire about the Old Testament prophecy that Elijah is to come first. At Matthew 17:10-11, they ask, "Why then
do the scribes say that Elijah must come first?" This answer recognizes the fact that there will yet be a future visit from Elijah just prior to the Day of the Lord return of Jesus, as predicted by Malachi. However, Jesus also says, "Elijah already came, and they did not recognize him, but did to him whatever they wished." Matthew 17:13 tells us that the disciples understood that He had spoken to them about John the Baptizer. We learn elsewhere that John the Baptizer had come "in the spirit and the power of Elijah," which indicates similarity in purpose and in message. The job of them both is to announce the presence of the kingdom of God. John's message would encourage individuals of Israel to escape the judgment on the nation in 70 AD. Elijah's message will encourage individuals to escape the Day of the Lord judgments that will come upon the world immediately after His return. When Peter writes about this event at 2 Peter 1:16-18 he has in mind the second coming of the Lord which is the hope and expectation of the church. He describes this second coming later in chapter 3:10-14, as the Day of the Lord and the Day of God, AND as an event that the church should be expectantly anticipating and promoting. There is nothing in Peter's letter about the church being removed at some time prior to this visible and glorious return of Jesus at the Day of the Lord. Paul described it as "the blessed hope, EVEN (and) the appearing of the glory of the Great God and our Savior, Jesus Christ," (Titus 2:13). The apostles always understood the teachings of Jesus as referring to one second coming which would initiate a chain of events culminating in the renovation of the universe and the last judgment. Luke records some teachings of Jesus that parallel what He taught during the final week before the crucifixion. It might be that Jesus taught the same information on more than one occasion, or that Luke simply records the same information but without any chronological context as does Matthew. One such example is found at Luke 12:42-48, which is also recorded at Matthew 24:45-51. However, within the same context as what is given by the other Synoptics (The Synoptic gospels are Matthew, Mark and Luke), Luke often adds additional teachings not included by those others. We see this in the Parable of the Watchful Servants, which is found at Luke 12:35-41. But even though this parable is not recorded by the Matthew or Mark, it directly correlates with the other parables of the second coming found in each of the synoptics. Luke 12:35
This is addressed to those who will be living between Christ's departure from this earth (ascension) and His second coming. The issue is preparation through salvation relationship with God, which is acquired through trust in Jesus as the Messiah/Savior. Those who are thus prepared will be rescued from the affliction of those who are persecuting them, just as Paul taught at 2 Thessalonians 1:7-10. Luke 12:36
The slaves are members of the human race, all of which have creature responsibility to God and to God's Son, the Savior. Those who are waiting for the master are ones who have trusted in Christ as Savior and have a salvation relationship with God. The wedding feast is simply a part of the parable and has no spiritual correlation with the wedding of the church to Christ. Remember that a parable relates a normal situation in life in order to communicate one or two basic spiritual truths, and one should not take every detail of the parable and try to find a spiritual counterpart with some aspect of revealed truth. The return of the master from the wedding feast communicates the second coming of Christ, which is viewed here as being unexpected and without warning. That unexpectedness is explained at verse 40 as having no knowledge of the day, but does not preclude knowing the general season of the Master's return. Matthew records it at verse 24:50, as not knowing either the day OR the hour. Luke 12:37
Those of humanity who have trusted in Christ will be honored by Him. The language of mutual fellowship suggests the gathering of these believers to Himself when He comes in the clouds of the sky (Matthew 24:31; 1 Thessalonians 4:14-17; 2 Thessalonians 2:1). Luke 12:38
Both Matthew (Matthew 14:25) and Mark (Mark 13:35), divide the night hours into four watches, using the Roman system of measurement, and there is no reason to think that Luke would use the Jewish system, which divides those hours into three watches. The second watch thus, refers to the hours of 9 PM to 12 AM, and the third watch, from 12 AM to 3 AM. However, I don't think that one can determine from this that Jesus will return at night because what is night in one part of the world is day in another part. It is simply used to indicate what has already been stated as unexpectedness. Luke 12:39
This reference to moral responsibility to one's home and household, not only gives divine support for the exercise of self defense in a burglar situation, but further illustrates the benefit of preparation for Christ's return. Luke 12:40
Once again, this is addressed to all members of the human race and exhorts preparation for Christ's return. Being ready refers to having a salvation relationship with God through personal trust in Jesus as one's Savior. Luke 12:41
Peter recognizes the general application of Jesus' teaching here, so asks for clarification. Does this exhortation apply to all people or just to the disciples? Jesus answers this by giving another parable (Verses 42-46), in which it is clearly stated that the consequence for not being prepared is total rejection and dismissal to the place of the unfaithful. Luke 12:46
This parable is also mentioned at Matthew 24:45-51, but Luke adds some factors that amplify the spiritual truths illustrated. The ONE spiritual lesson of this parable is that at the return of Jesus, there will be some who are accepted and some who are rejected. Beyond this, it is not wise to find too many other spiritual correlations to the many embellishments in the story. I have already referenced and discussed the doctrine of salvation security and need only to remind the reader here, that it is impossible for a person who has been saved by God and is being held in God's grasp to ever lose his salvation. The unprepared servant here is clearly one who has not trusted in Jesus as the Messiah/Savior, has no relationship with God, and will be totally rejected at the return of Jesus for His elect. There are some who think that this parable should be applied to believers only, and that the faithful slave is the believer in fellowship, and the unfaithful slave, the believer out of fellowship. The obvious focus in this parable is rejection of the unfaithful slave when Jesus returns. The believer, no matter whether he is in or out of fellowship with God will be gathered unto the Lord at His return, and the language of total rejection that occurs in this parable, cannot refer to any believer at that time. Part of the total rejection language in this parable is an assignment to the place of the hypocrite (Matthew 24:51) and the unfaithful (Luke 12:46), and the placement of the believer anywhere but "My Father's house (John 14:1-3)," at Christ's return is contrary to Scripture. (See Discussion on the partial rapture theory).
Luke 12:42
The illustration pictures mankind in general, all of whom have creature responsibility to the Creator and are accountable to Him for having a right relationship with Him through faith in the Messiah. The servant who is faithful is one who has trusted in Jesus Christ as the Messiah/Savior. Luke 12:43-44
The language in the parable is symbolic of what happens when Jesus returns. It refers to the blessing of being with Christ, and should not be taken as some kind of literal assignment of responsibility. When Jesus returns, all who have trusted in Him will be gathered out of the earth, taken to heaven, and enter into eternal peace. Luke 12:45
This refers to a person, who in creature arrogance, ignores the Creator's call upon his life and chooses not to trust in Christ as the Savior. But instead, lives in the self-centeredness of his sin nature, indulging his pleasure lusts and oppressing others. The "long time in coming" phrase reminds us of what Peter writes at 2 Peter 3:3-4.
Luke 12:46
When Jesus comes back to this earth at the Day of the Lord, He will come as a thief in the night (1 Thes. 5:2; 2 Peter 3:10; Rev. 3:3; 16:15), unexpectedly (suddenly) and without warning to the unbelieving world (1 Thes. 5:3; Luke 21:34). For that matter, it is even possible for believers to be unprepared through carnality and be caught of guard (1 Thes. 5:4-11; Luke 21:34-36). However, all believers will be taken out, and only the unbelievers will remain to undergo the Day of the Lord judgments, and ultimately end up in the lake of fire unless they change their mind and believe in Christ during the period between the rapture and Armageddon. Paul mentions both aspects of judgment at 2 Thessalonians 1:6-9. At verse 6, "repay with affliction" refers to the Day of the Lord judgments (the wrath of God) administered to the unbelievers on the earth. At verse 9, "the penalty of eternal ruin," refers to the last judgment which assigns the unbelievers to the lake of fire (Revelation 20:11-15). When Jesus returns the unbeliever will be rejected by Him and remain on the earth. This rejection is communicated in the parable by the phrase, cut him in pieces. This is a difficult statement. The Greek MEANS to cut something into two parts, however, based on context here, it seems to be idiomatic for scourging. Cut into two pieces would imply physical death, and if that were the case, then for this slave (in this normal human context), the fact that he would then be assigned to the place of the unbeliever (hypocrite at Matthew 24:51), would be quite meaningless. In addition, in the Luke passage, the fact that we have this category of disobedient slave divided into two types, who each receive different lashes from the whip, would indicate that the idea of "cut him in pieces" refers to a scourging rather than physical death. We do not have 3 different categories of faithless humanity here. We have only two and both will be "cut in pieces" when the master returns. However, if upon or after being cut in pieces, they are then assigned LASHES based on their respective awareness of God's demands upon them, then the idea of death associated with "cut in pieces," is not valid. Thus, it seems more reasonable that the term refers to the idea of scourging that really CUTS into the skin and peels it away from the body. The immediate problem with this is that we have no other place where the term is used in our literature (except at Exodus 29:17 in the LXX), and it is used quite consistently in secular literature for the practice of using sword or saw to cut someone in half. But I think that the context is stronger and I will interpret the phrase, "cut him in pieces," as the idea of a serious scourging. After being rejected by Jesus at His return, the unbeliever is assigned to the place of the unfaithful hypocrite, (Matthew). He does not go immediately to that place, but is simply assigned to it. The final placement in the lake of fire will not occur until the last judgment, and although he will be rejected at the Day of the Lord return of Jesus, he will still have occasion to trust in Christ up until the battle of Armageddon. After that, all unbelievers will be removed from the earth and placed in Hades. Then, sometime after the experience of flogging, the unbeliever will be assigned to the place of the unfaithful hypocrite, and at that place there will be "weeping and gnashing of teeth." This image simply communicates the extreme sorrow, anger and frustration with what the person is experiencing in this place of judgment. The phrase, "weeping and gnashing of teeth," only occurs 7 times in the Bible and always in connection with the final disposition of the wicked when he has been cast into the gehenna of fire (Matthew 8:12; 13:42; 13:50; 22:13; 24:51; 25:30; Luke 13:28). In verses 47-48, we have an amplification of the punishment of being "cut in pieces" (scourging) based on personal knowledge of one's responsibility to God. This passage has been used to teach that there are degrees of punishment in hell, and on the surface, this seems to suggest that. However, the key is to recognize that the PRIMARY theme or lesson of this parable is that of acceptance or rejection by the Messiah at the Day of the Lord, and that eternal destiny is not even in view. At the same time, it is difficult to determine the significance of these two very clear distinctions in punishment, that cannot be dismissed from the parable as an insignificant embellishment. There will be two types of unbeliever left behind at the day of the Lord return of Jesus. (1) The one who was fully aware of what God expected of him, and (2) the one who did not know what God expected of him. Luke 12:47
This clearly indicates the administration of a more severe punishment upon the one who is blatantly rebellious against God. It seems that these different degrees of punishment take place at the return of the Lord rather than at some time subsequent to that return. The puzzle is, that one cannot advance much upon being left behind at the rapture. What then would be the significance of more lashes vs. fewer lashes? The reason for this difference is stated at verse 48b as the principle of greater accountability. That is, the person who knows more of God's will for their life, is more accountable to God for failure, than is the one who knows less. I suggest that in this parable, the principle revolves around the gospel message. The doctrine of evangelism teaches that God reveals himself through the physical creation so that people can become aware of His existence; His eternal power and divinity (Romans 1:19-20). The one who accepts this NATURAL revelation about God and begins to seek for Him will be given the specific gospel information about the Messiah's salvation provision. This person will be held accountable for accepting or rejecting the specific gospel message of "believe on the Lord Jesus Christ and you shall be saved" (Acts 16:31). However, if at the point of God consciousness, a person rejects the NATURAL revelation about God as seen in the physical universe, then God will have no obligation to give to that person the specifics of the gospel message. This person will be held accountable for his rejection (without excuse, Romans 1:20), and still be judged as an unbeliever, but the divine indictment will be less severe in that he did not PERSONALLY reject Jesus as the Christ. This is taught by Jesus at Matthew 11:20-24.
The performance of MIRACLES mentioned in this discourse refers to the visible manifestation of Jesus as the Messiah and indicates that greater revelation was given to Christ's generation than to the former generations mentioned. The unbelievers of both generations will be held accountable for their unbelief and both will be assigned to the lake of fire, but the former will receive a less severe indictment at the last judgment. The question is, does this "more tolerable" idea refer simply to the initial rebuke at the great white throne, or to the actual degree of eternal ruin (2 Thes. 1:9) in the lake of fire (Rev. 20:15)? Where is the PUNCH? What is the significance of this warning by Jesus to the people of His generation, IF they simply receive a more severe verbal rebuke at the last judgment, BUT, share equally the torment in the lake of fire (Rev. 14:10-11; 20:10, 15)? It is very possible that the "punch" is the fact that the soul of the unbeliever is going to be more sad and miserable in view of HAVING KNOWN what was expected of him. Whereas, the unbeliever who did not know will be less disturbed at the Day of the Lord. HOWEVER, It might be more reasonable to think that the ignorant unbeliever would be MORE frustrated, angry and miserable, since the suffering he is in for was UNEXPECTED. The unbeliever who did know will also realize that the suffering he is going through was well proclaimed to him during is life on earth. Luke 12:48a
Again, we can clearly see that a less severe punishment is administered upon the one who is rebellious against God, but who does so ignorantly, that is, without a full understanding of his obligation to the Creator. This is the one who has become aware of God via God Consciousness type revelation, but has not expressed interest in the Creator enough to elicit from God the proclamation of the gospel to that person. Luke 12:48b
This refers to the one who has been taught the gospel and has rejected it. He is held more accountable and will receive a more severe indictment such as Jesus mentioned in Matthew 11:20-24. Another occasion is found at Luke 17:20-37, where the Pharisees inquire about the coming of the kingdom of God. CHAPTER FOUR At Luke 17:20-37, Jesus first teaches that the kingdom of God is actually among them right now, which of course, refers to his own personal presence on the earth, for He is the embodiment of the kingdom of God, the presence and influence of God's authority and viewpoint. Then he communicates specific information to the disciples although it is possible that the Pharisees and others were present and listening. At verse 22, Jesus says, "the days will comes when you will long to see one of the days of the Son of Man, and you will not see it." The days of the Son of Man refers to the presence of Messiah on the earth. At this time, it is Jesus' presence at His first advent, but there will come a time when, after He has ascended to the Father, the disciples will long for his presence (one of the days of the Son of Man). This refers to His second coming, but they will not see it. Could this be a subtle statement that the disciples would not be witness to the second coming of Christ; that it would not occur in their lifetime? Apparently, during their lifetime, there will be many who will say to them, "look here, look there," but Jesus teaches that His second coming will be both visible and spectacular. It will be visible just as lightning when it flashes across the sky, and whether in the lifetime of the disciples or in some future generation, no believer should be deceived into following these seductive claims. This visibility factor of His second coming is amplified during the Olivet Discourse as recorded at Matthew 24:29-30. It is clear that the second coming of Jesus, which was the expectation of the disciples and of the organized church after them would be attended by unusual and spectacular cosmic signs.
So, just as lightning is visible and spectacular, "so shall the Son of Man be in His day (Luke 17:24)." Furthermore, in the "days of the Son of Man" (Luke 17:26), which must refer to the general time period surrounding His visible return, people will be living in peace and security, and not be expectant or prepared for His arrival. Jesus describes this as just like it was in the days of Noah before the flood, and in the days of Lot before the destruction of Sodom. SUMMARY OF LUKE 17:20-37 The Messianic presence involves 2 parts. Part one is the first advent and part two is the arrival of Jesus at the Day of the Lord, which will initiate the final events prior to the establishment of the 1000 year Messianic kingdom on the earth. Luke 17:20-21 For the Pharisees, indeed, for the entire nation of Israel, the kingdom of God did not have physical signs that pointed to Jesus and said - this is the kingdom of God. Jesus told them that the kingdom was among them right now. It was His personal presence on the earth as the promised Messiah, but they did "not recognize the time of your visitation," (Luke 19:44). The only visible signs that were given to them were the miracles of his healing ministry (Matthew 11:2-5) and the resurrection after His death (Matthew 12:38-40). Luke 17:22-24 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. For them and all who are of the church, remaining on the earth up until the time of the end, they are not to listen to the false teachers saying that He is here or there, but they should know that His presence will be visibly and spectacularly seen as lightening streaking across the sky. In fact, at verse 30, Luke uses the word apokalupto (revealed) to describe this arrival "as lightening," and neither this verb nor its noun (apokalupsis) is used elsewhere in the gospels. However, the noun is used 2 times by Paul and 3 times by Peter to refer specifically to the coming of Jesus for His church (1 Cor. 1:7; 2 Thes. 1:7; 1 Peter 1:7, 13; 4:13). That is why Paul calls His coming "the blessed hope and (even) the appearing of the GLORY of the great God and our Savior Jesus Christ," (Titus 2:13). Luke 17:26-30 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. And in the same way that 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, so also, will the generation of Christ's second coming be indifferent and unprepared for His return. These will be left behind when Jesus delivers those who have trusted in Him, and they will encounter the Day of the Lord judgments; the wrath of God and of the Lamb (Rev. 6:16-17). Luke's account of these days as given in chapter 17, is in summary form and should not be held to a rigid chronological progression, although, it is possible that Luke has recorded an earlier teaching of Jesus on the same subject. But in either case, Jesus has in view the general time period leading up to the Day of the Lord, when He will return as lightning flashes from one end of the sky to the other. Matthew 24 gives the chronological details of that time period and Luke 17 needs to be inserted into the framework that Matthew provides. 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, whether it is the specific group of disciples who received this teaching or the believers alive in some future generation), would be delivered up to tribulation (pressure or affliction - but NOT, "to be afflicted, as with the KJV). This begins the oppressive reign of the man of lawlessness at the mid-point of the 7-year period known as the 70th week of Daniel. At verse 9-14, Jesus gives 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). Just as Paul writes at 2 Thes. 1:6-8.
Accordingly, when the events of the tribulation are triggered by the revealing of the man of lawlessness (2 Thes. 2:3-10) as he sets up his image in the Jerusalem temple (the abomination of desolation), 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 Christians and those of Israel who will not take the mark (Rev. 12:13-17). Now this is not instruction to "run away and hide," for the believer is never taught to do that, but it is simply telling them to get off the tracks when the train starts coming. And since the urgency of the situation will be so great, they are exhorted not to be concerned about their material possessions, but to simply get out of Jerusalem. The one who cherishes these personal possessions (his life; psuche in the Greek) will take valuable time to try and collect them and will likely be vulnerable to the rapid advance of the beast. The one who recognizes the urgency of the situation and does not cherish his personal possessions, will flee more quickly and likely be preserved from the beast's initial aggressions. Furthermore, anything that would hinder their speedy departure would be undesirable, such as inclement weather (winter) or sabbath day restrictions (certainly an issue in Jerusalem). 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 man of lawlessness, and anyone who resists his religious mandates will be hunted down and killed. This is instruction ONLY for those who are in the region of Judea. This is where the oppression begins. And as these believers in Palestine flee from one city to the next, they are to continue to proclaim the gospel until Jesus arrives to take them all out through rapture at the Day of the Lord. This, as we previously noted, is what Jesus taught at Matthew 10:21-23, "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." This persecution is seen at Revelation 12:17, "And the dragon . . . went off to make war with the rest of her offspring, who keep the commandments of God and hold to the testimony of Jesus." At this point it needs to be observed, that there would be another occasion where the people would be told to flee. But this applied only to Jerusalem, and is in reference to the siege of the city by the Roman army, which would occur in just 38 years from the end of Christ's ministry. The two events need to be kept separate for a proper understanding of both. In addition, it further needs to be pointed out that this instruction to flee, either in the 70 AD context or in the tribulation context, is different from the unbelievers of the land who run into the mountains to hide from Jesus when He first appears at the Day of the Lord (Revelation 6:15-16; Isaiah 2:19-21). During this time of persecution in the tribulation, many will be telling the believers, "here is the Messiah, or there is the Messiah," but they should not listen, knowing that Jesus will appear as lightning flashing across the sky, and it will be obvious when his arrival is at hand. Furthermore, when the tribulation events begin, it is then that the church will know that Jesus is about to return, because it is that very return that will end, in fact, cut short the time of tribulation. When the tribulation begins at the midpoint of the seven year period known as Daniel's 70th week, there will still be about 3 1/2 years left before Jesus cleanses the earth and sets up His 1000 year kingdom. It had always been understood that this reign and oppression of the man of lawlessness (the beast), would last for that 3 1/2 years. However, Jesus will return prior to the end of the beast's reign and interrupt his oppression, and begin to judge the earth. Thus, the tribulation will not last the expected 3 1/2 years, but actually be shortened by as much as 18 months. Jesus tells 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 which is when Jesus supernaturally removes those living believers from the earth; gives them a new supernatural body; and joins them with Himself as well as all the believers who have died throughout the history of God's redemption program (1 Thessalonians 4:13-17; Matthew 24:31). 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.
At Matthew 24:36-39, Jesus taught that society would be living in relative "peace and security," as in the days of Noah, and would be caught totally off guard when the judgment arrives through the Day of the Lord return of Jesus. This "at ease" lifestyle results from worshiping the beast and benefiting from his economic policies (Rev. 13:17). It is this attitude of "peace and security" that Paul writes about at 1 Thessalonians 5:2-3,
Although this information is taught TO the disciples on the Mount of Olives, it is given to them so that they can in turn communicate it to the church and to the world. Accordingly, Jesus gives general warnings about preparation for His return, "therefore, be on the alert, for you do not know which day your Lord is coming," (Mat. 24:42; 25:13). This and the parables that follow are to be taught to the unbeliever so that the urgency of trusting in Christ can be emphasized before He comes back and it be too late. Because when He comes back, then "one will be taken and the other will be left" (Mat. 24:40-41) and the one who is left will go through the Day of the Lord judgments and encounter even greater pressure to reject Jesus. At Luke 17:26-30, Luke records the same illustration of "peace and security" to show that DURING this time period BEFORE Christ's return, the world will be occupied with its own pleasure-oriented lifestyle and be unprepared for the actual return of Jesus. At Luke 17:31, "in that day," does not refer to the actual day that Jesus returns, but it refers to "during" the time period that is initiated by the abomination of desolation, as is recorded by Matthew; the time period of "all these things" mentioned at Matthew 24:33. Here, Luke simply records one of the factors that Jesus taught concerning this time period, without placing things in a rigid chronological order. Accordingly, the warning to "get out of town" without looking back is in reference to when these believers "see the abomination of desolation standing in the Holy Place," (Matthew 24:15). At Luke 17:33, Jesus exhorts that anyone who has greater concern for his physical possessions, than his physical life, will put his physical life in jeopardy. Likewise, 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. In addition, there will be many unbelieving Jews in the land of Judah who will flee the presence and authority of the beast. These are represented by "the woman" at Revelation 12, and God has a special plan of protection for them because they are still His chosen nation and will be functional not only during the Day of the Lord judgments, but also be the core of those who enter into Messiah's physical earthly kingdom. At Luke 17:34-36, Luke records another factor related to the Day of the Lord return of Jesus, and that is what will occur at the actual event of gathering His elect out from the world. That is, there will be people throughout the world who will be "side-by-side" in various situations, and 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 (episunago) of the elect out from the world. Jesus is the one who initiates the event, but he uses the angels to do the actual gathering. At verse 24:31, it says that the angels will gather the elect, but at Mark 13:27, it says that HE will gather the elect. This gathering of the elect is described as a gathering together (episunagoge) at 2 Thessalonians 2:1, and as a meeting with the Lord in the air at 1 Thessalonians 4:17. 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 (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. Some teach that this separation of people is the removal of unbelievers from the earth when Jesus descends to the earth at the battle of Armageddon. But there is no indication anywhere in scripture that such a phenomenon as Jesus describes occurs at that time. There are THREE occasions where there will be a separation of one category of people from another.
We cannot let the "separation
parables" in Matthew 24 and 25 flavor our understanding of MECHANICS. Matthew 24:37-44 is not a parable. Verses 45-51
is parable. The specific "separations" must be
understood from the two non-parable passages mentioned above. The rapture on the other hand, is the only
separation where one group would be snatched away from others. Even if someone demands that everything in
Matthew 24:29ff is SECOND ADVENT- as in coming to the earth, they still CANNOT
make verses 37ff refer to that time of judgment, for there is no such separation
that takes place. They are instead, all gathered together. The next thing that Luke records is at verse 37. The disciples ask, "Where?" and Jesus answers, "Where the body (corpse) is, there also will the vultures be gathered." Remember that Luke is just listing a variety of things that Jesus taught. This question and answer does 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).
So when the disciples ask this question, "Where," they are asking where will be the ARRIVAL of Jesus when He first appears? The answer Jesus gives focuses on Palestine as the center of activity at this time; the headquarters of the beast. The specific answer 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 relates it to His arrival at the Day of the Lord. It should be clear that those who are taken in the rapture, are not taken to a place where the vultures are eating a corpse. It is also clear that when Jesus arrives, as lightning that flashes across the sky (Matthew 24:27-28), there will be the gathering of His elect when "one will taken and one will be left," (Luke 17:37). We also know that this event takes place immediately after the tribulation, which through that event, is cut short from its expected 3 1/2-year duration. It is at this time that the wrath of God and of the Lamb will begin to judge the beast and his kingdom. Those who are spiritually dead will be subject to horrendous physical judgments which will culminate in the battle of Armageddon where the corpses of the fallen soldiers will be food for the scavengers of the sky (Revelation 19:17-18). At Matthew 24, when the elect are gathered out INTO THE SKY, the non-elect remain on the earth to go through "the things which are coming upon the world," as Luke 21:26 indicates (parallel to Mat. 24). These Day of the Lord judgments begin and culminate in the land of Palestine, and it is perhaps this that Jesus has in mind when he answers the disciples' question of "where," with "Wherever the corpse (body) is, there will the vultures be gathered." The corpse is the dying body of the beast and his kingdom which is centered in Jerusalem, and his destruction will become final 30 days after the end of the 70th week at the battle of Armageddon. CHAPTER FIVE Luke next records information about the second coming when he relates an occasion when Jesus was teaching about prayer (Luke 18:1-8). In this session, Jesus teaches that God is faithful to bring about justice for His elect. His elect are His people who have entered into a relationship with Him based on personal trust in the Messiah. This principle of God's faithfulness is extended beyond the present audience and reaches to those believers who will be alive at the time that Jesus comes back. Verse 8 reads, "I tell you that He will bring about justice for them speedily. However, when the Son of Man comes, will he find THE faith on the earth?" Faith refers to the function of faith within believers who are relaxed and confident through trusting in the character and plan of God, and adhering to the standards of THE faith (the established body of Christian doctrine). The issue is not the PRESENCE of believers on the earth, but the presence of believers functioning "in fellowship" with God ("abiding in Him," 1 John 2:28). This rhetorical question recognizes the very real possibility that there will be a minimum number of faithful, functional believers alive on the earth at that time. There will be, according to Jesus (Matthew 24:10-12) and Paul (2 Thessalonians 2:3, the apostasy), a time of great spiritual apathy and apostasy, that is, a falling away from the faith (both the belief system itself, and the function of faith in life) during the time of the beast's oppressive reign. The point seems to be that, although God normally comes to the rescue of His people SPEEDILY when they call upon Him, during the time of the tribulation, there will be few who call out to Him, and thus the delay of many months until He returns and cuts the tribulation short, and rescues the elect of the church out from the earth (1 Thessalonians 1:7). There is only ONE second coming. The coming of the Son of Man here is exactly the same event that Paul has in mind at 2 Thessalonians 1:7, "And to give relief to YOU who are afflicted (under pressure, in tribulation) and to us as well, at the revelation of the Lord Jesus from heaven with His mighty angels in flaming fire." The next recorded mention of the second coming by Jesus was during the week before His crucifixion. In fact, during this week, He taught about it quite often, and we have parallel accounts in the synoptic gospels that need to be correlated. But at the beginning of that week, when he came riding into Jerusalem on the foal of a donkey to fulfill prophecy, the people proclaimed Him as their king and expressed an expectation that He was going to set up David's kingdom at that time (Mark 11:10). This opinion expressed by the people might have been misguided, or they might have been expressing their anticipation of the establishment of the physical kingdom at sometime subsequent to Messiah's victory on the cross. However, for this to occur, there would need to be the rise and reign of the (Gentile) prince who is to come of Daniel 9:27. To clarify the proper time scheme for His disciples and the new priestly body (the church) that will function after His resurrection until He returns, Jesus will explain that Jerusalem will be destroyed and the Jewish people be scattered until God's allotted time for Gentile rule is fulfilled (Luke 21:24; Mat. 23:38). Information about what Jesus taught during this week was not recorded chronologically by Luke, as he had been so good at doing previously, but he simply recorded a variety of passover week teachings that pertain to God's plan for Israel and the second coming. Accordingly, I will correlate the three synoptic gospels based on the parallel content and not be concerned with any chronological compatibility between the three. The most detailed information was taught during what has come to be known as The Olivet Discourse, but just before that, Jesus mentioned His second coming in the context of Israel's future repentance. This is recorded at Matthew 23:29-39.
MATTHEW 23:29-39 The Temporary Displacement of Israel as the Evangelistic Agent of God On one of the days during the week before the crucifixion, Jesus rebuked the scribes and Pharisees in what can be labeled the Woe Discourse. The last of the SEVEN woes pronounced by Jesus (Verse 14 is not in the earliest manuscripts) is a final indictment on the nation, rebuking it for its past rebellion and violence against the kingdom of God. Matthew 23:37
God's constant pleading with the nation to be faithful to Him and to her evangelistic commission consistently fell on deaf ears. How He longed to bless them and comfort them in His love and grace, but they were unwilling. The final expression of their rebellion was when they rejected Jesus as the promised Messiah, and as a result, God chose to temporarily turn away from them and give the evangelistic commission to someone else.
Matt. 23:38
This refers to the rejection of Israel as the national evangelistic agent and her representation of that commission through her temple and her worship system. The temple, around which the nation's worship and service revolved, will be abandoned by God and destroyed by Rome in 70 AD (Luke 21:24). Jesus, as the Messiah, will leave and return to His place in heaven, and not come back until the nation as a whole acknowledges their sin of rejection and seeks restoration with Him (Hosea 5:14-15). Matt. 23:39
The final expression of this national rebellion will be when they reject Jesus of Nazareth as the promised Messiah. As a result, God will turn away from them as the official evangelistic agent and give to a different group the responsibility and privilege of representing the message of the kingdom of God on the earth (Luke 21:43; 1 Peter 2:9-10). The overt sign of this discipline on the nation will be the desolation of the temple as stated at verse 38, "your house is being left to you abandoned." This takes place in 70 AD, 40 years from the time it was spoken, but the functional displacement of Israel begins at the feast of Pentecost in 30 AD when God gives the Holy Spirit to the church. The nation of Israel will be out under this severe discipline until, collectively, as a nation, she recognizes that she rejected her Messiah and seeks to reconcile to God. This will take place during the great tribulation and as a result, Jesus will return and they will embrace Him and proclaim of Him, "Praised be the one who comes in the name of the Lord (verse 39)." Hosea 5:14-6:2 (NASB)
This refers to the judgment on Jerusalem in 70 AD. The tearing to pieces is the ruin of the nation at that time. the carrying away is the worldwide dispersion of the Jews, and the going away refers to the fact that Jesus will be off the earth until the nation recognizes her iniquity and seeks God.
Their affliction is the great tribulation, when because of the great persecution mounted against them by the beast, they will acknowledge their national failure and return to the values of the Messianic promise. This is indeed, the ministry of the two witnesses as Malachi teaches.
There will be a plea of the nation's faithful exhorting the citizenry of Israel to return to the Lord.
The three days could possibly refer to the last half of the 70th week of Daniel. In that case, the two days would refer to the time of persecution which functions as national discipline from God and sees TWO YEARS from the inception of the beast's reign and deliverance through the Day of the Lord return of Jesus in the THIRD YEAR. This is, of course, nothing to be dogmatic about, however, there seems to be little meaning for the idea of literal days, and this passage is most certainly dealing with the end times generation, and it thus corresponds with the time scheme involved with the 70th week of Daniel. Furthermore, the use of days to refer to a specific number of years is not uncommon in Scripture. It is probable that the 4 days of observing the passover lamb refers to the 3 1/2 year ministry of Jesus (Exodus 12:1-6). Ezekiel was told to lie on his side for a number of days corresponding to the years of Israel's unfaithfulness (Ezekiel 4:4-6). After the return of the Messiah, which is probably sometime during the third year of the beast's reign, God will raise up the nation of Israel through the conversion of the 144,000 Jews who will begin to function as God's servants to evangelize the rest of the nation and perhaps the rest of the world as well. Thus, Israel will not again see Jesus (the Messiah) until the time of His appearance, after they seek the face of God in the midst of the great tribulation, which could be as late as the third year of the beast's reign. Then right after the Day of the Lord return of Jesus, when after all the believers are raptured off the earth, 144,000 Jews trust in Christ as their Savior (Revelation 7:1-8; 14:1-4). At this time, God will restore the evangelistic commission to Israel, and as servants of God, the 144,000 will be instrumental in bringing a multitude of people to God (Revelation 14:6-7), and then be the core of Jewish believers who will begin life in the Messiah's earthly kingdom. And of course, this mention of the return of Jesus, as well as at Hosea, refers to only the ONE second coming, which will occur at the day of the Lord. The next passage is the Olivet Discourse itself, but as I said earlier, the 3 Synoptic Gospels need to be harmonized and viewed together. Matt. 24:4
Mankind has always been preoccupied with the future, and of course, the disciples of Jesus were no exception. During the week prior to the crucifixion in 30 AD, Jesus frequented the temple in Jerusalem every day. And it was on one of these days, the 12th of the month Nisan, that it appears as though He actually baited the curiosity of the disciples by speaking of a future destruction of the temple with very strong language. The occasion, according to Mt. 24:1 and Luke 21:5, was the disciple's enamorment with the temple structure. The "bait" then, appears to be recorded at Mt.24:2 and Luke 21:6. Mt 24:2,
This of course, elicited from them the obvious question of - When? But in actuality, they asked Him four specific questions.
The answers of Jesus, recorded for us in Matthew 24 and Luke 21, give us an outline for the history of the church up until the gathering of the elect (church age believers) out from this world at the arrival of the Day of the LORD (1 Thessalonians 5:1-2; 2 Thessalonians 2:1-2) which is the event that triggers the end of the age. The possibility of deception requires specific information so that the church might be oriented to the progress of history and not be distracted from her evangelistic purpose. If the church, or more specifically, individual believers, get too distracted and discouraged at the progress of evil in the world, they will lose sight of the true objective for their continued sojourn here on the earth (1 Peter 2:9). At 1 Peter 4:12, we are told that we should not be "surprised at the fiery ordeal among you which comes upon you for your testing, as though A STRANGE THING were happening to you." Thus, we have the Olivet Discourse, wherein Jesus orients us to the historical trends that will occur during the church age, leading up to His return at the Day of the LORD. As this is studied, we need to keep in mind that Jesus was speaking to the disciples as the firstfruits of the church, and that the information given to them is applicable to the church throughout its history. Jesus chose the disciples as representatives of His message, and as His representatives, He taught them concerning the issues of ambassadorship for their benefit and for the benefit of those who would believe in Him through them. Although upon occasion Jesus taught directly to the Jews of the nation of Israel, as ones who were expected to accept Him as the Messiah, most of the time He was teaching His disciples the information they and the church would need for spiritual life fulfillment after His departure. Since the disciples were the foundation blocks of the church, the information they received is just as applicable to all the church as it is to them. In the passage before us, Jesus is not talking to the Jewish nation, but to the disciples as the first leaders of the church, and He is giving them information that is and will be pertinent to the church throughout its history on the earth. We also need to recognize the need to properly harmonize the three accounts that we have in the synoptic gospels. And as they unfold it will be clear that the progress is viewed from 30 AD, as an uninterrupted history of the church, until Matthew 24:29-31, when Jesus returns in association with the Day of the LORD signs and gathers His elect from the world. It is at this time that we are first introduced to the word, parousia, to refer to the second coming of Jesus. Matthew uses it four times and it is used 13 additional times in the epistles - consistently for the ONE and only second coming of Jesus, which will be visible, physical and in GLORY. The word means a "being" beside (para). Thus, the idea of both arrival and presence with greater emphasis on the idea of ARRIVAL, thus the translation, COMING. The disciples ask, "What will be the sign of your coming, and of the end of the age?" The answer is prefaced with warning not to be misled because there will be many who come with deceiving words of false claims either about WHO the Messiah is, or about His return. The context of Matthew 24 indicates that "the end of the age" refers to a PERIOD of time rather than a single day event. However, that end-of-the-age time period will be initiated by the COMING of Jesus. Accordingly, the second coming is identified as the end of the age, so when Jesus says at verse 6, "this is not yet the end," He means it is not yet the time for the second coming (the parousia). And at verse 14, the gospel will first be proclaimed throughout the world of that "tribulation" generation, and "then shall the end (parousia) come." However, we need to be careful concerning verse 13, "whoever endures until the end will be delivered," because here, the word "end" refers to the end of the specific events just outlined in verses 9-12; the events of the tribulation. At Matthew 24:5-6, Jesus explains that there will be several things that occur throughout history, as normal or matter-of-course historical trends. These things should not elicit any special concerns from the disciples CONCERNING the end, because the end will be prefaced by the specific time of tribulation, which will be evidenced by the presence of the abomination of desolation standing in the Holy Place. Jesus mentions these GENERAL historical trends in order to keep the disciples, and the believers of the church after them, oriented and aware so that they might not be deceived and misled. At Matthew 24:5-6, Jesus breaks down the historical trends into three periods.
CHURCH AGE TRENDS - General trends both before and after 70 AD: Matthew 24:5,
Verse 6
These "wars and rumors" have been occurring since 30 AD, and are to be viewed as general trends without placing any specific significance upon them. In fact, Jesus calls them "the beginning of birth pains at verse 8. "Beginning birth pains" are those intermittent pushes and shoves which indicate that a pregnancy is moving toward its "end." However, before that "end" can occur, there must be the final birth pains which are the body's actions to bring that baby into the world and "end" the pregnancy. The "pregnancy" is God's plan to
establish the Messiah's reign on the earth via His return at the Day of the
Lord. At verse 6, Jesus said, "the end is not yet." This clarifies that when the "wars and rumors" occur, the oriented Christian should not be deceived into thinking that it portends the end of the age. Jesus' explanation of why it is not yet the end, is amplified at Matthew 24:7 and Luke 21:10-11. Here, He describes trends that take place on a much larger scale than the ones just mentioned - -
There are two things in this passage which tell us that these "larger scale" trends are those which will occur after AD 70.
By saying, "before all these things," Jesus is placing the following information before the "larger scale" trends just described. And so, chronologically, these events should be viewed first. As we approach this study, a very important point needs to be recognized in order to properly correlate the language Jesus uses as He tells of the events that will take place. Jesus taught about two different times of persecution and two different times of crisis for Jerusalem. He uses similarity of language to describe both, and we must be careful to make the separation between the two situations or else we will miss the true intent of His teaching. When Jesus talks about the persecution between 30-70 AD, he uses language that is very similar to what He uses to describe the persecution of the great tribulation. But by careful analysis, the distinction between the two periods can be preserved. The same principle applies to the destruction of Jerusalem in 70 AD and the oppression by the beast in the great tribulation. Matthew 24:7-8,
All this continues from 70 AD as the beginning
of birth pangs. To recap: The rumors of war are not a sign of the end BECAUSE (for) there will be massive world-wide conflicts (kingdom against kingdom, etc.) along with famines, plagues, earthquakes and atmospheric disturbances. But all these things are just birth pangs leading up to the end but are not the end. And since we are dealing with a symbolic "pregnancy" instead of a literal nine month pregnancy, there is no way to determine the length of time allotted to this time of "beginning birth pangs." In other words, the beginning birth pangs should not be viewed as "signs of the season," for they are not. The signs of the season begin with the final birth pangs; birth pangs, which generally point to the end occurring within a matter of hours. This season is when the church comes under the oppressive reign of the beast at the midpoint of Daniel's 70th week. These are the signs that Jesus has in mind at Matthew 24:33, "you too when you see all these things." The context indicates that the "all these things" refers back to a specific time period in the context (the tribulation) which begins with a specific historical event, identified as the rise of the beast who sets up the abomination of desolation in the Holy Place. The final or advanced stage of birth pangs begins with Matthew 24:9, the events of the great tribulation. It is during this time frame (verses 9-28) that the gospel will be proclaimed throughout the whole world, "and then shall the end come (verse 14)." The result of that gospel proclamation will be additions to the church which will be raptured at the Day of the LORD, and at least the 144,000 Jewish converts after the rapture. In the meantime, the normal historical trends of a world under a physical and spiritual curse, will increase until we arrive at a time when alleviation from much of the pain will be administered by a world ruler seeking to establish THE peace on the earth.
All occur, bringing us naturally closer to the "season" of final birth pangs but are not signs in and of themselves. Thus, the natural flow of Matthew 24 is to record the progress of the church from AD 70 into and to the end of the great tribulation. The message of Jesus bypasses any "direct" mention of the beginning of the 70th week of Daniel and simply picks up at the mid-point of the week when the man of lawlessness begins his oppressive reign as the beast out of the sea. In fact, everywhere in scripture, the emphasis is not on the 1st half of the week, but always on the 2nd half. There is a conspicuous absence of information about the 1st half, but an abundance of information about the middle of the week, the oppressive reign of the beast and all that follows. The probable reason is because the 1st half is a time of peace for most, if not all, the world, as a result of the covenant that is established by the world ruler and the peoples of Palestine. Revelation 6:3 records the taking of THE (Greek) peace from the earth, which is what happens when the beast breaks his false covenant. If the general historical trend from 30 AD is "wars and rumors," then there will be no "official" peace that can be taken from the earth except one that has been established. The history of the church, then, progresses without interruption up into that first half of the 70th week and into the great tribulation from which she shall be delivered, as that tribulation is cut short (Matthew 24:22), by the visible return of Jesus at the Day of the LORD. Paul taught this very idea at 2 Thessalonians 1:6-10.
This corresponds with the deliverance that Jesus taught about at Matthew 24:13, 21-22, 29-31
Both refer to the one and same second coming of Jesus. And at verses 27, 37, and 39, the word parousia is used to describe it.
The PAROUSIA of Jesus will be sudden, it will visible, and it will initiate judgment upon the world. But it will also be a time of deliverance for believers (Matthew 24:40-44). Accordingly, when the times comes for Christ's arrival and it is "announced" by the signs in the sun, moon and stars, there will be negative response by the unbelievers of the world as they mourn and tremble in fear (Matthew 24:30; Luke 21:26; Rev. 6:15-16). The believers, on the other hand, will be excited and expectant of immediate deliverance as they look up in anticipation of the return of Jesus. Luke 21:28
The redemption in view here probably refers to the physical deliverance from the persecution of the beast during the tribulation, but it could also have reference to the "redemption of the body," (Romans 8:23) which anticipates receiving a resurrection body. This exhortation that Jesus gives to the disciples, once again, perfectly correlates with Paul's words of encouragement at 2 Thessalonians 1:6-10. It is argued that this understanding is not valid because dispensational distinctions prevent God from DEALING with Israel and the church at the same time. However, whom God DEALS with is no issue in dispensational distinctions. Furthermore, during the first 40 years of the church, there was time allotted for God to formally displace Israel through the destruction of the temple and the city of Jerusalem (Matthew 21:33-45; 23:29-39). This time between dispensations is called transition and allows God to administer a smooth transfer of evangelistic authority from the previous agency to the next one. The same thing will occur during the 70th week of Daniel. God restarts Israel's time clock, giving her the rest of the promised 490 years (483 years were fulfilled until the crucifixion of Jesus, and God turned away from Israel with 7 years left for the fulfillment of her evangelistic commission). The purpose of this last 7 years is to bring Israel back into a right relationship with God, and it is the evangelistic activity of the church which contributes to this. By the end of the 7 year period, Israel will once again be restored to relationship and fellowship with God, be functioning as the evangelistic agency, and be the foundation for the nation's role in the millennial kingdom of Jesus. For review and amplification, see the article: Prewrath and Dispensations. CHAPTER SIX Also during the Olivet Discourse, Jesus related several parables that teach about His second coming. Some of these have already been discussed, but for completion, the others need to be understood as well. The first one is designated as the parable of the fig tree. The focus of this teaching is that the child of God can know the general season or time frame for Christ's return, but can not know the specific hour or even day. First of all it is important to realize that, according to Luke 21:29, the image in the parable is a group of trees, and not one particular tree type. Thus, the common idea that the fig tree serves as a symbol for the nation of Israel, and teaches that the generation that sees the fig tree (Israel) in bloom (Ie, back in the land), will be the generation that sees the return of Christ, is a misrepresentation of the parable and is not accurate. At Luke 21:29-32, we find:
Notice, the fig tree AND ALL THE TREES! The parable is not intended to refer to Israel as represented by a fig tree. The purpose of the parable is to teach about the signs of summer pointing to the return of Jesus. What then are the "signs" of summer? They are the events which begin at Matthew 24:9; the events of the tribulation which begin when the beast sets up his image and takes his stand in the temple. It is the generation that sees this "great tribulation" (and of course the beginning of the week as well) that will see the return of Christ. Any "symbol" must FIRST be understood literally and THEN find the association. The "image" that Jesus gives us at Matthew 24 and Luke 21 is a "natural" and "common" and yes, "literal" image that requires no associations beyond that "natural" image. Jesus said that JUST LIKE when you see leaves on the fig tree, indeed all the trees, you know that the season is about to change. THAT IS ALL THERE IS. Don't look at Israel, don't look for anything other than the very "simple" and "natural" image that Jesus is placing before our eyes. There is no contextual reason to go beyond that. If we do, then we bring up something that He does not have in mind. What DOES He have in mind? He has in mind the "events" of the tribulation that He just described in verses 9-28. He does NOT have in mind when Israel is back in the land. If for no other reason, than the fact that Israel IS right then IN THE LAND. He said, when you see all these things (I just mentioned). His intent is NOT to make the fig tree "represent" something. It it just to give us something to associate with "progress."
However, even though we may know, indeed, will know, the general time frame of Christ's return, there is still the unknown factor of the day and the hour. Thus, the often repeated exhortation to be ready. Such exhortation is addressed to both the church and the unbelievers. For unbelievers the issue of preparation will be trust in Jesus as the Messiah/Savior. For the believers, the exhortation is concerned about shame and sorrow in His presence (1 John 2:28). During the general time frame of the tribulation period, most unbelievers will be occupied with the peace and safety provided for them through worshiping the beast. In fact, so secure will be their thinking, that Jesus describes the basic daily activity of these "beast worshipers" to be as it was in the days of Noah (Matthew 24:37-39).
The point of comparison is the unexpectedness that resulted in an indifferent occupation with the normal activities of life.
It should be further noted that the point of comparison here is not the idea that people (unbelievers) are taken "all away," but that judgment comes when people are occupied with material things. It is indeed, an over concentration on the idea of "took them all away" that has led many to think that Jesus does not have in view His return to gather the church (the rapture) but instead the gathering out of the wicked just before Jesus sets up His kingdom. However, the subject of the entire context is the gathering of His "elect" in a supernatural manner, and there is only one time when that happens - at the beginning of the Day of the Lord via the rapture of the church. Paul refers to this judgment as "sudden destruction" at 1 Thessalonians 5, and has in mind the Day of the Lord judgments which will be poured out on the world very shortly after Jesus removes His people from the earth through the rapture. The bible speaks of two types of preparation for this arrival of the Day of the Lord. SALVATION PREPARATION: This refers to those who have trusted in Christ as savior and thus are secure in the family of God. Paul refers to them at 1Thes. 5:4,
In other words, because of their "positional" union with Christ, they are IN THE LIGHT (Ephesians 5:8) and are called at verse 5, "sons of light and of day." Accordingly, when the "day" arrives, it will not be "sudden destruction" for those who are believers in Jesus. However, if the believer is not "walking in the light" then he will be "caught off guard" when Jesus returns and will experience initial "shame" and remorse before Him at His presence (1 John 2:28). Thus, the need for - EXPERIENTIAL PREPARATION: This refers to being "in fellowship" with God; Being a believer who is actively pursuing the things of God; who is "walking in the light" as a growing and productive believer and has no sin in his life. This is called "abiding in Him" by John. Thus we have the warning given at 1 John 2:24-29. 1John 2:28,
This does not mean that the "out-of-fellowship" believer will be left behind at the rapture but simply that his initial reaction will be great shame and remorse. Later, at the justice seat of Christ where all his works as a Christian will be evaluated, he will suffer loss of reward for his times of unfaithfulness on earth. But he himself will be saved. 1 Corinthians 3:10-15. We have a similar warning given by Jesus at Luke 21:34-36,
Strength to escape, refers to endurance during the specific time of tribulation which will begin at the mid-point of the 70th week. There will be intense pressure facing every Christian during this time, when the beast will be attempting to enforce his economic policies all over the world. Revelation 13:7, 17 describes the extent and nature of the beast's oppression of Christians. And "to stand before the Son of Man" refers to "not shrinking away from Him in shame at His appearing," as we saw at 1 John 2:28. The emphasis, in view of the amplification in the New Testament, is that the believer can stand before the Son either -
OR The believer can stand before the Son -
Accordingly, Paul repeats the same exhortation to believers at 1 Thessalonians 5:6-11.
In Matthew 24:40-41, the uniqueness of the rapture is described as,
There is another point of confusion about WHO is taken, which results from a failure to understand that the word TAKEN at verse 39 is different from the word TAKEN at verse 40, and refers to two different ideas. At verse 39, the Greek word for taken, is airo and means to carry away, remove or to lift up. The idea is clearly one of judgment as is indicated at Luke 17:27, where the word DESTROYED is used instead of taken. However, at verse 40, the word taken, is paralambano, and means to receive or take to the side of someone, This is the word used at John 14:1-3, where the promise of being gathered to Jesus is given to the disciples. When they hear Him teach in the upper room about His coming to take them to Himself, they should be reminded of what He taught just a few days before about "one taken and one left." At Matthew 24:40, the ones who are taken are the believers, the elect, who are said to be gathered at verse 31. The ones who are left behind are the unbelievers who must face the sudden destruction of the Day of the Lord judgments that come from The wrath of God and of the Lamb (1 Thes. 5:3; 2 Thes. 1:6-8; Rev. 6:16-17). Jesus then gives two illustrations of preparedness to encourage the hearers to be ready. The first one is a simple point of moral logic. At Matthew 24:43,
How can a member of the human race be ready for
the arrival of Jesus? The next parable has already been discussed in connection with Luke 12:42-46. The next mention of the second coming is found at Matthew 25:31, where we find a much misunderstood statement.
Many believe that this refers to the arrival of Jesus onto the earth at Armageddon. However, it actually refers to the ONE and ONLY second coming which occurs at the inception of the day of the Lord, when Jesus arrives in the clouds of the sky with His angels and gathers out of the earth all his people through the rapture. THEN, after the trumpet and seal judgments, Jesus will take His seat upon His throne and begin the cleansing process that will initiate His thousand year reign. This statement is not saying that immediately after He arrives He will administer this judgment, but simply that in connection with the same second coming that Jesus has taught much about and will yet teach about, the judgment of the nations will occur before the millennial reign begins. In this judgment, it is not nations that are accepted or rejected - but the individuals within those nations. Nations don't get saved, only people get saved. And there is only one way to get saved. Notice that they are called RIGHTEOUS, and that they go into eternal life - there is only one way to have eternal life; he who has the Son has the life, he who does not have the Son does not have the life (1 John 5:12). It seems that the CONDITION for acceptance (the treatment of My brethren) serves as EVIDENCE that these people had trusted in Jesus and that is why they aided "My brethren." At first glance, this looks problematic, because if they had believed in Jesus, then they would be considered "My brethren" instead of members of the nations. However, if "My brethren" are viewed as the SPECIAL 144,000 Jews who trust in Jesus right after the rapture, then there is no problem. It seems that the 144,000 have a world wide ministry as servants of God (Rev. 7:3) and would need assistance in the nations where they are serving God. BRIEF OUTLINE Verse 31
Verse 32
Verses 33-40 - the righteous
Verses 41-46 - the unrighteous
Verse 41 depart into the perpetual fire
Christ died for all. Anyone can believe. Verse 46 - compares the 2 destinies that man can share.
The next mention of Christ's second coming is given during the upper room discourse recorded at John 14:1-4.
This is a specific promise that Jesus will return and gather His people to Himself where they will live forever and ever with Him. This promise is given to the disciples, but it is not FOR the disciples. It is for those whom the disciples represent. As has been observed in other passages, the disciples are taught by Jesus as those who are the foundation layers of the church and as such represent the church in its entirety. This promise extends beyond the disciples and applies to that generation that will be alive when Jesus returns in the clouds of the sky to gather His elect, just as Paul amplifies later at 1 Thessalonians 4:14-17. It was not impossible for this to be experienced by the disciples, for Jesus Himself suggests the John could remain physically alive until the second coming if Jesus so willed it (John 21:22). However, using hindsight as a valid interpretive device, it is quite obvious that the disciples did not experience this promise. And it might very well be that this is exactly what Jesus taught to them, for He said that during the days that follow the resurrection, the disciples would long for the presence of Jesus (Luke 17:22) in expectation of His promised return, but "you will not see it." The only reasonable conclusion, then, is that the promise was given TO the disciples but FOR those believers who would be alive when the time for the promise's fulfillment arrived. There are two points of contact between this passage and the other times when Jesus taught about His second coming.
The next mention of the second coming is at Matthew 26:64, where Jesus tells the nation of Israel, as represented by her religious leaders, that He will not again be seen by them, OFFICIALLY as a nation, until He comes on the clouds of heaven.
This refers to the very same coming that is described at Matthew 24:29-31; John 14:1-3; Acts 1:7; 1 Thes. 4:14-17; 2 Thessalonians 1:7-10; and Revelation 1:7. There is no contextual or theological hint that there is a separate event in view in any of them. This passage parallels Matthew 23:39, where Jesus tells the nation that it will not see Him again until they acknowledge as a national body, that He is indeed the Messiah, by proclaiming, "praised is He who comes in the name of the Lord." And finally, there is a subtle reference to His coming at Matthew 28:18-20, where Jesus promises that He will be WITH the church until the consummation of the age, that is, until He returns to bring to completion the age of human history through the events of the Day of the Lord.
These promises of His presence and His return in the future are restated by the angels on the day that Jesus ascended into heaven to sit at the right hand of God the Father (Acts 1:9-11).
This is a visible arrival of Jesus in the clouds of the sky, and just as is promised to the church at Revelation 1:7, "every eye shall see Him." There are many who claim that this is not a visible manifestation of Jesus, but rather a secret, invisible arrival, evidenced only by the disappearance of the believers from the earth. Nowhere in the Bible is this taught, but rather, it is an assumption promoted by those who believe in the pre-trib rapture theory. Quite to the contrary, Paul taught the Thessalonians that THEY (if it were to happen in their lifetime) would be delivered from affliction (tribulation) when the Lord Jesus would be revealed from heaven with His mighty angels in flaming fire (2 Thess.1:6-10)." This then is the promise for the church, that if at anytime in its future, it finds itself living in that time that Jesus called tribulation (Matthew 24:9, 21), and that Paul called tribulation (2 Thes. 1:6-7), then the believers of that generation could expect to be delivered out from its oppression by the visible, physical return of Jesus in the clouds of the sky with power and great glory (Matthew 24:29-31). This is a wonderful promise of deliverance for the church during the time when the oppression of the man of lawlessness will sorely afflict her. The scope of the promise is that even in the midst of such severe persecution, God will not allow the church to be totally destroyed from the earth but will gather all believers unto Jesus, giving them relief and delivering them from those who afflict them (2 Thes. 1:6-7). That is why Paul calls it "the blessed hope and the appearing of the glory of the great God and our Savior, Christ Jesus" (Titus 2:13). In a future dissertation article I will develop in detail what the New Testament epistles teach about the second coming of the Messiah. | ||
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İRon Wallace, http://www.biblefragrances.com.
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