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John MacArthur · Citado em PreceptAustin
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MacArthur adds that Jesus' words that not one stone here will be left upon another "would be fulfilled literally in A.D. 70, when the Romans, the human means of divine wrath (ED: Notice this point! cf "Nebuchadnezzar...My servant" = Jer 25:9, 27:6), erected scaffolds around the walls of the temple and its buildings, filled them with wood and other flammable material, and set them on fire. The intense heat from the fires caused the stones to crumble. After it was further dismantled and sifted to find all the melted gold, the rubble was thrown down into the Kidron Valley. Only the huge foundation stones remained largely intact. Those stones, however, were not part of the Temple itself, but supports for the retaining wall." (See Luke Commentary) Hiebert - The Temple was actually destroyed by fire, contrary to the order of Titus, who had hoped to spare the edifice; but later, he gave orders to demolish the entire city and Temple. (Flavius Josephus, Wars of the Jews 6.1-6.92; Flavius Josephus, Wars of the Jews 7.1.1) (Ibid) THOUGHT - Leon
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MacArthur - "the signs in Matthew 24:4-14 will occur immediately before His coming, not during the church age." (from Signs of Christ's Return, Part 2 - August 30, 2016) Warren
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MacArthur - Coming translates parousia, which has the basic meaning of presence and secondarily carries the idea of arrival. The disciples' question might therefore be paraphrased, "What will be the sign of Your manifesting Yourself in Your full, permanent presence as Messiah and King?" They did not use parousia in the specific and more technical sense that Jesus used it later in this chapter (Mt 24:27, 37, 39) and as it is often used elsewhere in the New Testament in referring to His second coming (see, e.g., 1Th 3:13; 2Th 2:8: 1Jn 2:28). They were not thinking of Jesus' returning, because they had no idea of His leaving, but were thinking rather of His perfected Messianic presence, which they expected Him to manifest presently. (See Matthew Commentary see also his sermons) THE SIGN OF THE END OF THE AGE The end (sunteleia) of the age (aion) - KJV has "end of the world" but that actually is not an accurate translation for Matthew uses aion which is better translated as age, while kosmos is the more common word for world.
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MacArthur commenting on end explains that sunteleia is "a compound word that refers to completion, as in the final culmination of a planned series of events. In the disciples' minds the end (sunteleia) of the age (aion) would accompany Jesus' full manifestation of His Messianic power and glory, bringing to a close the era of man's sin and rebellion against God and ushering in the divine kingdom of righteousness and justice (ED: The Millennium 2; The Millennium 3). Jesus used the phrase the end (sunteleia) of the age (aion) in the parable of the wheat and tares and the parable of the dragnet, where in both cases it represented the gathering of the wicked by God's angels in preparation for judgment (Mt. 13:39, 49+). He also used the phrase at the conclusion of the Great Commission, assuring the disciples, "Lo, I am with you always, even to the end (sunteleia) of the age (aion)" (Mt. 28:20). The disciples' question was about the ultimate end of the age, not simply the end of an era or epoch of history, but the final end to the present world system of darkness and sin-an end they expected soon." (See Matthew Commentary) Fruchtenbaum explains that the disciples asked "What will be the sign that the end of this age has begun?" In rabbinic theology of that day, the rabbis spoke of two ages: this age, in which we now live; and the age to come, the Messianic Age. The question is: "What is the sign that the last days of this age have begun and that will lead to the Messianic Age? All together, then, there were three questions in which the disciples asked for three signs to watch for (Ed: See Table below). Jesus answered these questions, but not in the same order as they were asked. He answered the third question first, the first question second, and the second question third. Nor are all three answers found in all three accounts. While Matthew and Mark recorded the answers to the second and third questions, they ignored the answer to the first question. It is Luke who recorded the Messiah's answer to the first question." (Online - Olivet Discourse) Thomas Constable agrees that "By asking the question this way clearly the disciples believed that Jesus' coming (prophesied in Mt 23:39) would end the present age and introduce the Messianic Age." (Matthew 24 Commentary) SCRIPTURES ASSOCIATING SECOND COMING WITH MESSIANIC AGE The Jewish people failed to recognize Jesus' mission to die as the Lamb of God Who takes away the sin of the world (Jn 1:29), and instead held fast to the hope that He would soon bring in an earthly Messianic Kingdom. While He did not come the first time to bring in the Messianic Kingdom (He would have if Israel had not rejected Him), His return would usher in His glorious kingdom. We see this truth echoed in other passages including ones from Matthew, Luke, Acts and even the OT prophet Daniel. (1) Matthew - In Matthew 19 Jesus had promised His disciples a place with Him in His future earthly kingdom. They just failed to grasp how far in the future this would be fulfilled! Jesus said to them, "Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging (present tense) the twelve tribes of Israel. (Mt 19:28+, cf Luke 22:28-30+; cf "Kingdom of God" in Luke 22:16-18+ and similar promises to all believers = Rev 3:21+, Rev 20:4-6+) MacArthur explains that regeneration here "does not carry its normal theological meaning of personal regeneration (cf. Titus 3:5). Instead, Jesus was speaking of "the period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient time" (Acts 3:21+). This is a reference to the earthly kingdom described in Rev 20:1-15, when believers will sit with Christ on His throne (Rev 3:21+). (MacArthur Study Bible) Mt 19:28+ appears to be a reference to a literal, earthly kingdom, for in heaven there will be no need for the disciples (apostles) to sit on 12 thrones judging the 12 tribes of Israel. This passage is also evidence that God is not "finished with Israel" as is taught in Replacement Theology (Supersessionism) unless one interprets "Israel" in this passage as the Church! Even D A Carson says the most likely interpretation is that "the twelve apostles exercise judgment over the twelve tribes of Israel physically and racially conceived." (BORROW Expositor's Bible Commentary) (2) Luke - Luke 19+ records another passage that supports the premise that the Jews (including the disciples) were eagerly looking for the imminent appearing Messianic King and Kingdom. And while they (Jewish crowd including the disciples) were listening to these things (What things? Lk 19:10+), He went on to tell a parable, because He was near Jerusalem, and they (which would include the disciples) supposed that the kingdom of God was going to appear immediately. (Lk 19:11+) John MacArthur: Their anticipation was growing with each passing mile and is even suggested by the Greek verb translated appear, which is a nautical term for something becoming visible on the horizon (cf. Acts 21:3). But that earthly kingdom would be delayed, and Jesus would first be rejected by His people (John 1:11), killed, and raised from the dead to provide the sacrifice for salvation. At His return He will establish His earthly millennial rule (cf. Rev. 20:4-6). (See Luke Commentary) Thomas
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MacArthur - The figure of birth pains was commonly used by ancient Jewish writers, especially in regard to the end times (ED: SEE BELOW). The great modern Jewish scholar Alfred Edersheim wrote, "Jewish writings speak very frequently of the labor pains of Messiah." Labor pains do not occur at conception or throughout pregnancy but just before birth. The figure of birth pains therefore would not have been appropriate to represent either the destruction of Jerusalem, which occurred very near the beginning of the church age, or the church age as a whole....Labor pains do not begin until shortly before delivery time, and they occur with increasing frequency until the baby is born. In the same way, the events connected with the Lord's return will not begin until just before His return, and they will occur with increasing rapidity, building up to an explosion of catastrophic events. The same epoch is pictured in the book of Revelation, as the seal judgments unfold over a period of perhaps years (see Rev 6:1-8:6), the trumpet judgments over a much shorter period of time, perhaps weeks (see Rev 8:7-9:21; Rev 11:15-19), and the bowl judgments over the period of perhaps a few days or even hours (see Rev 16:1-21) (ED: AND THERE IS ALSO AN INCREASING SEVERITY IN THE JUDGMENTS AS ONE PROGRESSES FROM THE SEALS TO THE TRUMPETS AND TO THE BOWLS). (SEE Matthew 24-28 MacArthur New Testament Commentary) Renald Showers documents that birth pangs were a well-known teaching in ancient Judaism... The Babylonian Talmud states, “Our Rabbis taught: In the seven-year cycle at the end of which the son of David will come… at the conclusion of the septennate the son of David will come. (Sanhedrin 97a, in The Babylonian Talmud) Raphael Patai, writing on the Messianic texts, said, “The idea became entrenched that the coming of the Messiah will be preceded by greatly increased suffering… This will last seven years. And then, unexpectedly, the Messiah will come.” (Raphael Patai, The Messianic Texts) Millar Burrows pointed this out in his book on the Scrolls: “A prominent feature of Jewish eschatology, as represented especially by the rabbinic literature, was the time of trouble preceding Messiah’s coming. It was called ‘the birth pangs of the Messiah,’ sometimes more briefly translated as ‘the Messianic woes.’” (Shabbath, 118a, in The Babylonian Talmud ) In light of Judaism’s teaching concerning the severity of the birth pangs to precede the Messiah’s coming, some rabbis have expressed the wish not to be alive when the Messiah comes. One said, “Let him come, but let me not see him.” (Sanhedrin 98b, in The Babylonian Talmud ) Raphael Patai wrote, “The teaching which gained general acceptance was that by occupying oneself with Tora study and deeds of charity, one can escape the Messianic sufferings.” Thus, ancient Judaism had the hope of escaping the birth pangs of the Messiah of the last seven years prior to His coming to rule the world. (BORROW Maranatha Our Lord Come - See page 20) Note that there is not a consensus on when the events in Matthew 24 occur, so be a Berean as you read the following notes! Louis A. Barbieri, Jr. writes "Jesus began to describe the events leading up to His return in glory and to indicate signs of that return. In this section (Matt. 24:4–8) He described the first half of the seven-year period preceding His second coming. That period is called the Seventieth Week of Daniel (Dan. 9:27). (However, some pre-millenarians hold that Christ in Matt. 24:4–8 spoke of general signs in the present Church Age and that the time of trouble begins at Mt 24:9. Others hold that Christ spoke of general signs in Mt 24:4–14, with the Tribulation beginning at Mt 24:15.) The events described in Mt 24:4–8 correspond somewhat to the seven seals in Revelation 6 (ED: SEE LIST BELOW)." (See Bible Knowledge Commentary page 76). Messianic Jewish commentator Arnold Fruchtenbaum and well known Bible teacher Kay Arthur favor Mt 24:9 as marking the last 3.5 years of the Seven Year Tribulation. The logic is that when one compares Mt 24:9-14 with the events of Revelation 13 (WHEN ANTICHRIST ASSUMES WORLD POWER FOR 3.5 YEARS WHERE "BEAST" = ANTICHRIST), all humanity will be forced to take the mark of the Beast (666) and worship him or be killed (Rev 13:15-18). At that time the hatred of the Antichrist will be such that all who refuse to worship him, instead choosing to follow Christ, will be betrayed, hated, hunted, persecuted and martyred (cf Rev 7:9, 14). On the other hand John MacArthur interprets the timing of the events in Mt 24:4-14 as occurring in the first part of the seven year tribulation, during the first 3.5 years, preceding the beginning of the Great Tribulation which will occur in the second 3.5 years. While it is difficult to dogmatic regarding the when the first of the 7 seals of Revelation is broken by Jesus, the most logical conclusion is that the seals are broken in the first half of the Seven Year period commonly referred to as the Tribulation. In the following tabulation note that 6 of the events described by Jesus in Matthew 24:4-14 are similar to events described in the breaking of the first 6 Seals. This observation would lend some support to the interpretation of the events in Mt 24:4-14 as occurring in the first part of the seven year tribulation. There are several parallels between the events Jesus describes as beginning of birth pangs in Matthew 24 and the first 6 seal judgments in Revelation 6:1-14. This would explain why some interpret Mt 24:4-9 as occurring in the time of the last 7 year tribulation (See list above e.g., John MacArthur, Dwight Pentecost-see above, Homer Kent in the Wycliffe Bible Commentary-see above) 1. False Messiahs (Mt. 24:5, 11; Mark 13:6; Luke 21:8; Rev. 6:2). 2. Wars (Mt. 24:6-7; Mark 13:7; Luke 21:9; Rev. 6:4). 3. Famines (Mt. 24:7; Mark 13:8; Luke 21:10; Rev. 6:5-6,8). 4. Pestilences (Luke 21:11; Rev. 6:8). 5. Persecution (Mt. 24:9; Mark 13:9-13; Luke 21:12-17; Rev. 6:9-11). 6. Earthquakes (Mt. 24:7; Mark 13:8; Luke 21:11; Rev. 6:12). 7. Cosmic Phenomena (Mt. 24:29; Mark 13:24-25; Luke 21:11; Rev. 6:12-14). Birth pangs (5604) odin from odune = sorrow, torment, grief, pain, distress of body or mind) is found in the secular Greek writings from Homer (Iliad 11,271) down and primarily refers to the the pain of childbirth and so is rendered labor pain or birth-pang. In secular Greek usage, metaphorically, odin referred to any travail or anguish. Jesus used the picture of the intense agonizing pains of childbirth as a metaphorical description of the intense anguish men will experience because of the dramatic calamities which will precede His Second Coming. (Mt 24:8, Mk 13:8) Luke uses odin to describe the agonies that Jesus experienced associated with His death (Acts 2:24). In the present passage, Paul uses odin to describe the Day of the Lord (1Th 5:2), emphasizing that even as labor pains often have a sudden onset, the destruction associated with the Day of the Lord will unexpectedly overtake those who live in self-security. Bauman says the birth pangs are "recurring spasms of pain which are not subject to conscious control, curing which the woman in labor writhes—a process that can be accompanied by a sense of fear or anxiety, screams, and groans.” (BORROW Kittel's Theological Dictionary of the New Testament ) In the OT a similar phrase is a "woman in labor" (Lxx = odin in Isa. 21:3; Isa. 26:17) Showers writes that "The Scriptures describe the physical effects of being seized by birth pangs—the loins are filled with pain, the heart faints, the knees tremble, the face flushes with anxiety (Isa. 13:7–8; Nah 2:10), the hands become helpless (Jer. 6:24), and the voice groans and cries (Isa. 26:17; Jer. 4:31; Mic. 4:9). Thus, birth pangs involve a state of “involuntary and uncontrolled spasmodic movement, to which the body is surrendered, accompanied by a sense of weakness and heat.” (Ibid) Odin - 4v - agony(1), birth pangs(2), labor pains(1). Matt. 24:8; Mk. 13:8; Acts 2:24; 1 Thess. 5:3 Odin in the Septuagint - Exod. 15:14; Deut. 2:25; 1 Sam. 4:19; 2 Sam. 22:6; 2 Ki. 19:3; Job 2:9; Job 21:17; Job 39:1; Job 39:2; Ps. 18:4; Ps. 18:5; Ps. 48:6; Ps. 116:3; Isa. 13:8; Isa. 21:3; Isa. 26:17; Isa. 37:3; Isa. 66:7; Jer. 6:24; Jer. 8:21; Jer. 13:21; Jer. 22:23; Jer. 50:43; Ezek. 7:7; Hos. 9:11; Hos. 13:13; Mic. 4:9; Nah. 2:10 Matthew 24:9 "Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations because of My name.: tote paradosousin (3PFAI) humas eis thlipsin kai apoktenousin (3PFAI) humas kai esesthe (2PFMI) misoumenoi (2PPPMPN) hupo panton ton ethnon dia to onoma mou: CLICK FOR >60 ENGLISH TRANSLATIONS OF THIS VERSE KJV Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake. NET "Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations because of my name. ESV "Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name's sake. NLT "Then you will be arrested, persecuted, and killed. You will be hated all over the world because you are my followers. YLT then they shall deliver you up to tribulation, and shall kill you, and ye shall be hated by all the nations because of my name; Mt 10:17-22 Mt 22:6 Mt 23:34 Mk 13:9-13 Luke 11:49 Luke 21:12,16,17 Jn 15:19 Jn 15:20 Jn 16:2 Acts 4:2,3 Acts 5:40,41 Acts 7:59 Acts 12:1,2-5 Acts 21:31,32 Acts 22:19-22 Acts 28:22 1Th 2:14-16 1Pe 4:16 Rev 2:10,13 Rev 6:9-11 Rev 7:14 Matthew 24 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 10:28+ “Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell. TRIBULATION, DEATH, HATRED BECAUSE OF JESUS' NAME! Mark's version is similar but adds a warning... But be on your guard (present imperative = calls for continual alertness); for (term of explanation - explains why they need to be on guard!) they will deliver you to the courts, and you will be flogged in the synagogues, and you will stand before governors and kings for My sake, as a testimony to them. (Mark 13:9+) Then (5119)(tote) is an adverb that functions as an expression of time. Tote means at that time or a point of time subsequent to another point of time. Note that this adverb is found in Mt 24:9, Mt 24:10 and Mt 24:14 and generally indicates sequence (a successive order of two or more things). They will deliver (paradidomi) you to tribulation (thlipsis), and will kill (apokteino ) you - Who is they? There is no specific identification, but clearly they are godless, Christ hating individuals which will seek to punish and eradicate those who believe in Christ. Of course, this is going on today as Christians are martyred in many parts of the world, but it will accelerate in the future (See a few of the stories of persecution and martyrdom from Voice of the Martyrs). And you will be hated (miseo) by all nations because of My Name - Note that this is a global (ALL) hatred of the Jews. Nations is ethnos which describes "Gentiles." As noted below, they are hated because of the Name of Jesus. Jesus' Name stands for all that He is (His attributes, etc). Who is YOU who will be hated? While this in some sense surely applies to all believers in Christ for we will be hated (and many of you reading this note have experienced this hatred, sometimes even from family and former friends!) because of His Name, we must remember that Jesus is speaking to Jews and if we let context rule our interpretation, He is warning believing Jews to "be on your guard" (Mk 13:9+). Indeed, since He is addressing Jewish believers that are seated on the Mount of Olives with Him, it is likely that He reasonable to conclude that this prophecy will be fulfilled against Jewish believers in the future who will be hated because the Name of Jesus. In addition, we also know from other passages that just being Jewish will invoke the wrath of the Antichrist, as he will persecute Israel and seek to annihilate her in the greatest Anti-Semitic movement the world has ever seen. (cp Mt 24:16-20). And in the last 3.5 years of this present evil age, Satan will persecute the Jews and attempt to annihilate them as described by John in Rev 12:6+ (1260 days = 3.5 years) and Rev 12:14+ (3.5 years = "a time and times and half a time, from the presence of the serpent [Satan]"). The church father Origen observed, "when the things foretold by Christ shall have come to pass, then there shall be persecutions, not as before in places, but everywhere against the people of God." POSB on persecution of believers writes that "there are at least three reasons why the world often tries to silence and stamp out the believer. The world opposed the believer's standard of true godliness. The believer sets before the world a different standard. Neither the world nor its standard are godly. Therefore, any man who lives for the world and does not wish to change his behavior opposes believers. He opposes believers by his very nature (1 John 2:14-15). The world opposes the believer's life of purity and justice. The genuine believer lives such a life. He controls his mind, dresses modestly, converses respectfully, and behaves justly. The world lives to fulfill the lust of the flesh and to have what one wishes. Thus, the believer is opposed by any person who does not wish to live a pure and just life (Galatians 5:19-21). The world opposes the believer's message of repentance and self-denial. The genuine believer proclaims the message of Christ which is repentance and self-denial. Few men are willing to change (repent) to the degree that self is totally denied. Most, even the religious, oppose the idea of giving all one is and has, even if it does mean saving a starving and dying world. (BORROW The Preacher's outline & sermon Bible) In the following section Matthew 24:9-14, we will simply observe the plain sense of the text, paying close attention to the three occurrences of the adverb of sequence, then (tote), the three occurrences of the copulative conjunction, and (kai), and the one occurrence of the conjunction of contrast, but (de). By using these simple observation techniques, let's see if this helps us discern what Jesus is describing and whether these events are related. Notice that the characteristics described in Mt 24:9-14 are surrounded by the bookends of "the beginning of birth pangs" (Mt 24:8) and "the end" of the age (Mt 24:14). The next section (Mt 24:15-22) is linked to Mt 24:8-14 by the word term of conclusion, therefore. As Tony
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MacArthur writes "The ones who persevere are the same ones who are saved—not the ones whose love grows cold (v. 12). This does not suggest that our perseverance secures our salvation. Scripture everywhere teaches precisely the opposite: God, as part of His saving work, secures our perseverance." John Heading writes "we suggest that the word "saved" here refers, not to salvation of the soul, but to remaining alive until the Lord's return, thus to enter into the blessings of the earthly kingdom to be established at His advent. Thomas Ice writes "this section is referring to the Jewish remnant, who, if they endure to the end, will be physically rescued by Christ at His second advent and they will go into the millennial kingdom in their mortal bodies (Matthew 25:21, 34)." Louis A. Barbieri - Those who remain faithful to the Lord until the end of that period of time will be saved, that is, delivered (Matt. 24:13). This does not refer to a personal self-effort at endurance that results in one's eternal salvation, but to physical deliverance of those who trust in the Savior during the Tribulation. They will enter the kingdom in physical bodies. (See Bible Knowledge Commentary) Endures (perseveres) (5278)(hupomeno from hupo = under, as in under the rule of someone + méno = to abide or remain) means literally to remain under not simply with resignation, but with a vibrant hope (not hope so, but hope sure!) To stand fast, continue despite resistance and opposition, hold one's ground, not be moved, persevering under affliction, trouble, opposition or trial one and holding fast to belief in Christ (Mt 10:22, 24:13, Mark 13:13, James 5:11, et al). saved (4982)(sozo) has the basic meaning of rescuing one from great peril. Additional nuances include to protect, keep alive, preserve life, deliver, heal, be made whole. Sozo is sometimes used of physical deliverance from danger of perishing (Mt 8:25; Mt 14:30; Lk 23:35; Acts 27:20, 27:31), physical healing from sickness (Mt 9:21, 22; Mk 5:23, Acts 4:9), and deliverance from demonic possession (Lk 8:36). More often sozo refers to salvation in a spiritual sense (Mt 1:21). Related Resources: What does the Bible say about perseverance? | GotQuestions.org Perseverance of the Saints - is it biblical? | GotQuestions.org How does the “testing of your faith” produce perseverance (James 1:3)? | GotQuestions.org What are some Bible verses about perseverance? | GotQuestions.org Matthew 24:14 "This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come: kai keruchthesetai (3SPFPI) touto to euaggelion tes basileias en hole te oikoumene eis marturion pasin tois ethnesin kai tote echei (3SFAI) to telos: CLICK FOR >60 ENGLISH TRANSLATIONS OF THIS VERSE This gospel: Mt 4:23 9:35 10:7 Ac 20:25 Shall be preached: Mt 18:19 Mk 16:15,16 Lu 24:47 Acts 1:2 Ro 10:18 15:18-21 16:25,26 Col 1:6,23 Rev 14:6-7 Then: Mt 24:3,6 Eze 7:5-7,10 Matthew 24 Resources - Multiple Sermons and Commentaries GLOBAL GOSPEL SIGNALS THE END This gospel (euaggelion) of the kingdom (basileia) shall be preached (kerusso) in the whole (holos) world (oikoumene) as a testimony (marturion) to all the nations (ethnos) - There is no doubt about this proclamation's consummation! Jesus sounds a note of certainty using this future tense verb. Yes, the Gospel will encounter great opposition and resistance, but Christ's good news will go forth to all the nations. Jon Courson writes - Sometimes I hear preachers say that, on the basis of this verse, we must evangelize the world so Jesus can come back. I personally don't believe that is a correct understanding of this Scripture. Jesus will come back at a time already appointed by the Father. Surely the gospel is to be preached, and surely we are to participate in the process. But the second coming is not dependent upon us, for the greatest explosion of evangelism this world has ever seen will not take place until after we're gone. Revelation 7:3-8, 9, 14 tells us that after the Rapture, 144,000 Jewish evangelists will be anointed. Moses and perhaps Elijah will come back on the scene, working miracles and calling down fire from Heaven (Rev 11:3ff - Ed: Note that the identity of the two witnesses is not clear! See Chart on Identity of Witnesses). (Application Commentary) Warren
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MacArthur commenting on Rev 14:6-7 adds that "God will graciously offer sinners another opportunity to repent before unleashing the terrifying bowl judgments (Rev 16:1ff.)....Jesus declared that before the end comes the whole world will hear the Gospel of the kingdom (Mt. 24:14). The preaching of this angel will reach any who still have not heard the Gospel message. As earth's darkest hour approaches, the angel will proclaim the Good News that it is not too late. There is still time to repent before God's judgment" is consummated. (Revelation 12-22 Commentary) WHEN YOU SEE A VISIBLE SIGN When (hotan) - Hotan is a "temporal particle, with a conditional sense, usually of things expected to occur in an indefinite future." (Abbott-Smith) Stated another way, the Greek particle hotan is an expression of time which should stimulate the question "To what time does when refer?" In this context Jesus is clearly referring to the time when the abomination of desolation stands in the holy place of the Temple. Leon
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MacArthur - He took to himself the title Theos Epiphanes, which means "manifest god," but his enemies nicknamed him Epimanes, which means "madman" or "the insane one." Ironically, when he died in 163, he was totally insane, outraged to the point of madness because of his military defeats by the Jewish rebel Judas Maccabaeus. The text of Daniel 11:21-35 perfectly describes the rule of Antiochus, who gained his throne "by intrigue" (Da 11:21), made numerous excursions into Egypt (Da 11:24-27), broke his covenant with Israel (Da 11:28), and desecrated the Temple in Jerusalem (Da 11:31). The apocryphal books of 1 and 2 Maccabees vividly portray the time of Antiochus and the Jews' zealous resistance to his brutal and sacrilegious tyranny. He slaughtered countless thousands of Jewish men, sold many of their wives and children into slavery, and tried to completely obliterate the Jewish religion. He desecrated the Temple by sacrificing a pig, the most ceremonially unclean of all animals, on the altar and forcing the priests to eat its flesh. He then set up in the Temple an idol of Zeus, the pagan deity he fancied himself as manifesting. That horrible defilement by Antiochus was a preview of the even greater abomination of desolation to be committed by the Antichrist in the end time. (MacArthur NT Commentary - Matthew) (4) THIS PROPHECY NOT YET FULFILLED - Daniel 12:11-commentary "And from the time that the regular sacrifice is abolished, and the abomination of desolation is set up, there will be 1,290 days. Comment: In the context of Daniel 12:1-13 (end times), this could be the passage to which Jesus referred in Mt 24:15. If one compares Scripture to Scripture, the seminal event (abolition of regular sacrifice and setting up the abomination of desolation) is similar to Daniel's description of the sacrifices in Daniel 9:27. John MacArthur on the 1290 days - From the time the daily sacrifice is canceled and the abomination of desolation begins, 1290 days will pass until the end, 30 more days than three and one half years. Yet according to Revelation 12:6, the Great Tribulation will last 1260 days. It seems that the best explanation for those additional days is that they will cover the time when the Messiah descends to the Mount of Olives, creates the great valley in which the nations of the world will be judged, and executes that judgment (see Zech. 14:4-5; Matt. 25:31-46). So who or what is the abomination of desolation? As alluded to in the discussion of Daniel 9:27 and Daniel 12:11 it seems relatively clear (if one reads the text literally = "let the reader understand") that the abomination has some association with that future figure known as the Antichrist. The abomination could either be the presence of the Antichrist himself standing in the holy place or the placing of his image in the holy place. The following Scriptures from Paul and John help shed light on the identity of the abomination. PAUL'S "MAN OF LAWLESSNESS" IN SECOND THESSALONIANS In his second letter to the Thessalonians Paul describes the Antichrist, the end times man of lawlessness admonishing the saints... Let no one in any way deceive you, for (term of explanation) it will not come unless the apostasy comes first, and the man of lawlessness is revealed (apokalupto = to reveal by "removing the cover" exposing to full view) , the son of destruction, who opposes and exalts himself above every so-called god or object of worship, so that (term of purpose) he takes his seat in the temple of God, displaying himself as being God. Do you not remember that while I was still with you, I was telling you these things? (2Th 2:3-note, 2Th 2:4-note 2Th 2:5) (See similar description in Da 11:36, where the "king" is the Antichrist) Paul warned the believers at Thessalonica about the man of lawlessness and gave a description that would enable one to clearly recognize him = he "takes his seat in the Temple (cp "holy place" of Mt 24:15) of God, displaying himself as being God." Clearly, any man who went into the Temple and claimed deity would blaspheme God, which would be an abomination to the Jews and they would abhor the defiled area (it would become a "desolation"). Comparing Paul's description with the descriptions of Jesus (Mt 24:15, Mk 13:14) and Daniel (Daniel 9:27, Daniel 12:11), there is little doubt that they all refer to the same man, the Antichrist (see Antichrist). Remember that Antichrist (a title used only once for a specific individual = 1Jn 2:18) can mean one who opposes Christ. But the prefix "anti-" also means in place of, so this last Antichrist will be a supplanter and will seek to replace the true Messiah. Notice also that just as Jesus links the abomination of desolation with His Second Coming (Mt 24:30), Paul links the abominable event of 2Thes 2:3-4 with the Second Coming writing "that lawless one (Antichrist - 2Th 2:3) will be revealed whom the Lord will slay with the breath of His mouth and bring to an end by the appearance of His coming." (2Thes 2:8-9) This further substantiates the premise that Jesus and Paul are referring to the same man, the Antichrist, and the same sign the abomination that makes the holy place desolate! JOHN'S "BEAST" IN REVELATION 13 In the Revelation 13 John writes.. And he (False Prophet) deceives those who dwell on the earth because of the signs which it was given him to perform in the presence of the beast (Antichrist), telling those who dwell on the earth to make an image to the beast who had the wound of the sword and has come to life. 15 And there was given to him to give breath to the image of the beast, that the image of the beast might even speak and cause as many as do not worship the image of the beast to be killed. (Rev 13:14-15-note) Tony
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MacArthur commenting on Mt 24:21 writes that "No time or event in the history of Israel fits the description of the holocaust Jesus is here speaking of. The horrifying time is further described in some detail in Revelation 6:1-16:21, where the Seal, Trumpet, and Bowl judgments exhibit the escalating intensity of God's wrath upon sinful, rebellious mankind. Both the books of Revelation and of Daniel make clear that the Antichrist will tyrannize the world for "a time, times, and half a time" (Da 7:25+; Da 12:7+; Rev 12:14+)(ED: And the time phrase in Rev 12:14+ is clearly explained in the parallel passage Rev 12:6-note!), that is, a year, two years, and a half year, or three and one half years (Rev. 11:2+; Rev 11:3+, Rev 13:5+). Clearly, the events described by our Lord, by Daniel, and by John must refer to the same great holocaust at the end time, just before the millennial kingdom is established on earth. (Bolding added) (See page 44 Matthew Commentary) J
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MacArthur - Since God first called and made His eternal covenant with Abraham, Satan has sought to destroy God's chosen people, the Jews, and their God-ordained nation of Israel. To have destroyed the Jews would have been to destroy God's redemptive plan for mankind, because "salvation is from the Jews" (John 4:22). To have eliminated the Jews before Jesus was born would have broken the line of promise and thwarted the birth and therefore the redemptive ministry of the Messiah, who had to be a descendant of Abraham and of David. Having failed at that, however, Satan still seeks to destroy individual Jews in order to prevent Christ's ultimate redemption of them and to destroy Israel as a nation in order to prevent its restoration under His divine rule. It must be added that God has allowed Satan some success in his attacks on Jews. Because of their covenant violation, unbelief, and apostasy, Satan has sometimes actually acted as God's executioner to punish them. Because they will refuse to worship him and especially because they belong to God, the Antichrist will also unleash exceptional fury against those who come to believe in Jesus during the last days. (MacArthur New Testament Commentary) J
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MacArthur writes that "the massacres of Jews by the Romans in A.D. 70 and by the Nazis during the World War II will pale by comparison. Two out of every three Jews in the Holy Land will die under the fury of Satan as he enacts the judgment of God on the rebels of the Jewish nation. Many Christians will also be slaughtered, not as an act of God's judgment but in acts of ungodly persecution." (MacArthur New Testament Commentary) Not - Jesus uses the negative particle (ou) which is the strongest way of expressing negation. Occurred - The verb occurred is in the perfect tense which speaks of the abiding nature of this time of the great tribulation. It will occur for 3.5 years, 1260 days, 42 months or time, times and half a time and no longer because of Mt 24:22. Zodhiates - The contrast that follows is between this and every other tribulation. This will be the severest. (Exegetical Commentary on Matthew- Dr. Spiros Zodhiates - 2006) Hiebert adds "The perfect tense (of has not occurred) pictures its unparalleled intensity as an abiding fact. Neither shall be emphatically assures that there never will be another like it. Those who restrict the reference to A.D. 70 must confine this tribulation to that siege, but Taylor well observes, "This assertion is much too emphatic for a siege; it is clear that the thought of Mk 13:19 (Ed: And Mt 25:21) is eschatological." (The Gospel of Mark- An Expositional Commentary) Weber says "So the disciples might not underestimate the horror of this Great Tribulation, Jesus explained that it would be the worst suffering in all of history—unequaled from the beginning of the world until now (Mt 24:21). He added further emphasis, saying that this Tribulation would have the potential of destroying all life, leading some modern students to think of nuclear war. But whatever the means necessary to bring about such unparalleled destruction, it is evident that such a Great Tribulation is still future to us. So there is much more in mind here than the destruction of Jerusalem in A.D. 70. As bad as it was, that destruction has been multiplied in intensity on a number of occasions in the twentieth century alone.....The world has yet to see the great distress which will never be observed again." (Holman New Testament Commentary) John MacArthur - God's message for Israel is that things are going to get immeasurably worse before they become better. That nation and its people will suffer treachery, desecration of the rebuilt Temple, indescribable persecution, and brutal slaughter that will be totally unparalleled in history. (MacArthur New Testament Commentary) Ray
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MacArthur - The (Jewish) fugitives will have access to Jesus' words recorded here. Gundy - To be forewarned of the danger is to be forearmed against it. "Behold" emphasizes the forewarning. (Commentary on the New Testament: Verse-by-Verse Explanations with a Literal Translation) During the dark deceptive days of the coming Great Tribulation the Bible will truly be an essential "survival guide" for the Jews who have eyes to see spiritually. (cp Ps 119:105) The parallel passage in Mark adds the command "Take heed" and the qualification "everything" (all things) - "But take heed (blepo in the present imperative = command calling for a Spirit enable lifestyle, continually staying spiritually alert); behold, I have told you everything in advance." (Mark 13:23) Hiebert commenting on Mark's passage writes that "all things means all things necessary to keep them from being misled. What He has here said will given them needed guidance. His message will stand as an abiding prophetic reminder." Regardless of what others say or do during this last 3.5 years of great deception, believers are to obey their Master, always a good "antidote" for the subtle deception of pretenders. Behold calls on us to pay attention to this forewarning! Behold (2400)(idou) is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!" Idou is used by the Biblical writers to (1) prompt or arouse the reader's attention (introducing something new or unusual), (2) to mark a strong emphasis ("Indeed!" Lk 13:16) and (3) to call the reader to pay close attention (very similar to #1) so that one will listen, remember or consider Zodhiates adds that idou is a "demonstrative particle. "Lo and behold!", serving to call attention to something external or exterior to oneself; usually used at the beginning of a clause or only with kai (and), before it, but sometimes in the mid. of a clause before words which are to be particularly noted (Mt 23:34; Lk 13:16; Acts 2:7). (The Complete Word Study Dictionary: New Testament. AMG)
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MacArthur has an excellent note - Jesus assures them (the disciples). His coming will not be stretched over a long period of time but will be quick, sudden, public (Ed: Public in contrast to the "inner rooms" of Mt 24:26 implying a secretive appearance!), visible, universal, and unimaginably glorious.....Christ's appearance not only will be unmistakable to those in hiding on that day but to every human being on earth, including His most implacable enemies. For those who belong to Him, Christ's coming will be marvelous deliverance, but for those who have resisted and opposed Him it will be the ultimate day of tragedy.....Until the Lord appears in that predicted and unquestionable way, those who are hiding should remain where they are. After the true Christ appears, however, His people and His enemies will exchange places, as it were. Those who had been hiding in the mountains and caves will be released to freedom and blessing, and their would-be captors and murderers will themselves seek refuge, as the righteous wrath of God replaces and punishes the evil wrath of man and of Satan. (MacArthur New Testament Commentary)
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MacArthur - Parousia refers to more than just coming; it includes the idea of presence. Perhaps the best English translation would be "arrival." The church's great hope is the arrival of Jesus Christ when He comes to bless His people with His presence. That glorious truth appears in more than 500 verses throughout the Bible (Ed: In fact 1 in 20-25 of every NT verses alludes to the Second Coming!). (Macarthur J. Commentary on James.) (Bolding added) Son of Man - Emphasizes His humanity. Fully God and Fully man. Found 88x in 84v - Matt 8:20; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27f; 17:9, 12, 22; 18:11; 19:28; 20:18, 28; 24:27, 30, 37, 39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10, 28; 8:31, 38; 9:9, 12, 31; 10:33, 45; 13:26; 14:21, 41, 62; Luke 5:24; 6:5, 22; 7:34; 9:22, 26, 44, 56, 58; 11:30; 12:8, 10, 40; 17:22, 24, 26, 30; 18:8, 31; 19:10; 21:27, 36; 22:22, 48, 69; 24:7; John 1:51; 3:13f; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14 Light in the Eastern Sky Light in the eastern sky, Jesus returning! Light in the western sky, Jesus is near! Soon shall the nations, His advent discerning, Hail Him with gladness, or see Him with fear. Refrain Lord, by Thy hands that were nail pierced and torn: Lord by the crown that they wove of the thorns: Lord, by Thy passion in Gethsemane: Christ of all tenderness, plead Thou for me! Bright be our lamps as we watch for the dawning, Girded our loins, that our strength may not fail; So as He shines through the mists of the morning, We may be ready to cry Him, All hail! Refrain Not as at Nazareth—lowly they found Him; He as the Judge cometh back from the sky; Borne on the whirlwind, with angels around Him, Veiling their face from His glory so nigh. Refrain Judge of the earth, who in mercy unfailing Offered Thyself as atonement for sin, In that great day, by Thy love all prevailing, Grant us the rest of Thy heaven to win! Refrain Matthew 24:28 "Wherever the corpse is, there the vultures will gather : hopou ean e to ptoma ekei sunachthesontai (3PFPI) oi aetoi: CLICK FOR >60 ENGLISH TRANSLATIONS OF THIS VERSE Dt 28:49 Job 39:27-30 Jer 16:16 Amos 9:1-4 Lk 17:37 Matthew 24 Resources - Multiple Sermons and Commentaries
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MacArthur comments on Joel 2:30, 31 -- Unmistakable heavenly phenomena will signal the imminent arrival of God's wrath in the Day of the Lord (cf. Joel 2:10+ - commenting on Day of Lord in Joel 1:15+ he adds "the Day of the Lord (the occasion when God pours out His wrath on man) results in blessing and exoneration for God's people and judgment toward Gentiles [Is 13:6+; Eze 30:3], but here Joel directs the warning toward his own people.) (The MacArthur study Bible: New American Standard Bible) The Gospel of Luke also describes the tumultuous time preceding the Lord's return: And there will be signs in sun and moon and stars, and upon the earth dismay among nations, in perplexity at the roaring of the sea and the waves, men fainting from fear (terror) and the expectation of the things which are coming upon the world; for the powers of the heavens will be shaken. (Lk 21:25-26+) John MacArthur commenting on Luke's description observes that "The events will be so calamitous that men will faint from absolute terror. The Greek term behind "faint" means to expire or stop breathing, indicating that people will literally die of fright. No hurricane, tornado, tidal wave, earthquake, volcanic eruption, or combination of those natural disasters in history will have approached the extreme disruption of those end-time days." (MacArthur New Testament Commentary) Sun will be darkened - This sign surely describes a time of literal darkness which presages (is a sign that something will happen) the parousia of the Deliverer. Recall that Paul teaches that when Jesus returns immediately after the Great Tribulation (cf Mt 24:30) He will accomplish a miraculous deliverance for Israel... all Israel will be saved; just as it is written, "THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB." AND THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS." (Ro 11:26-27-note) Let's keep that future deliverance of Israel in mind as we look at the sign in Mt 24:30 that the sun will be darkened. Recall that there was another time in the past in which Jehovah brought about a great deliverance for the nation of Israel, a deliverance which was also associated with darkness: Then the LORD said to Moses, "Stretch out your hand toward the sky, that there may be darkness over the land of Egypt, even a darkness which may be felt." So Moses stretched out his hand toward the sky, and there was thick darkness in all the land of Egypt for three days. They did not see one another, nor did anyone rise from his place for three days, but all the sons of Israel had light in their dwellings. (Ex. 10:21-23+, cp "delivered" in Ex 18:8, 9, 10+) Similarly when redemption (payment of the price for our deliverance from bondage to sin and Satan) was accomplished for mankind by Jesus on the Cross there was a period of darkness Now from the sixth hour darkness fell upon all the land until the ninth hour. (Mt. 27:45) NET Note say "The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, "the heavenly bodies," NIV) this is not as likely." Shall be darkened (4654)(skotizo from skia = shadow) means literally to be or become dark or to be unable to give light (Mt 24:29, Mk 13:24, Eccl 12:2). John Walvoord - The frightening display of divine disruption of the heavens, which precedes the Second Coming described graphically in Revelation 6:12-14 and in many other of the judgments of God described in the book of Revelation, will be climaxed by the glorious appearing of Christ in heaven (cf. Rev 19:11-16-note). This will be a coming of the Lord to judge and subdue the earth and to bring in His earthly kingdom. And the moon will not give its light - Moon is pheggos which "refers to the light of the sun reflected by the moon, which is analogous to the church's reflection of the glory of Christ. This culminating darkness will end when He who is the "bright and morning star" dispels it once and for all (Rev 22:16-note)." (Zodhiates - Exegetical Commentary on Matthew) Isaiah had prophesied of this future frightful Day of the Lord when God will punish the world for its intractable godlessness and wanton evil... Behold, the Day of the Lord is coming, cruel, with fury and burning anger, To make the land a desolation; and He will exterminate its sinners from it. For (term of explanation - explaining how this Day will be characterized) the stars of heaven and their constellations will not flash forth their light; The sun will be dark when it rises and the moon will not shed its light. Thus I will punish the world for its evil and the wicked for their iniquity. I will also put an end to the arrogance of the proud and abase the haughtiness of the ruthless. I will make mortal man scarcer than pure gold and mankind than the gold of Ophir. Therefore I will make the heavens tremble, and the earth will be shaken from its place at the fury of the LORD of hosts In the day of His burning anger. (Isaiah 13:9-13) And the stars will fall from the sky - The future tense could be rendered "shall be falling" and stresses the duration, star after star falling depicting a mighty disorganization in the heavenlies! Specifically this description could refer to "Comets" (Greek words for "star" is aster - gives us English Asteroid, cp Meteorites) striking the earth in that fateful, future day. John saw that future day which will occur during Daniel's Seventieth Week "I looked when He broke the sixth seal, and there was a great earthquake; and the sun became black as sackcloth made of hair, and the whole moon became like blood; the stars of the sky fell to the earth, as a fig tree casts its unripe figs when shaken by a great wind." (Rev 6:12-13-note), see other "shaking" in Revelation - Rev 8:12-note, Rev 11:13-note, Rev 16:18-19-note) Comment: When do the Seal Judgments occur. While it is best to not be dogmatic, my view is that the Seals and Trumpets occur in the first 3.5 years of Daniel's Seventieth Week with the 7th Trumpet corresponding to the midpoint of the Seven Years of "Tribulation" marking the beginning of the 3.5 years Jesus designated as the Great Tribulation. Tony Garland on "the sun became black as sackcloth" Jesus said that cosmic signs would be associated with the time of the end (Mt. 24:29-note; Mark 13:24-25; Luke 21:11). From other considerations, we understand that the signs associated with this sixth seal are not the only cosmic signs of this time period. (Fruchtenbaum recognizes "five cosmic disturbances: one before the seven years, three during, and one after."—Fruchtenbaum, A Review of the Pre-Wrath Rapture of the Church) The Isaiah 13:9-10 and Joel 3:14-15 passages [concerning cosmic disturbances] clearly take place within the Day of the Lord, . . . Joel 2:30-31 describes cosmic disturbances before the Day of the Lord. In the prophetic scheme of things, there are several cosmic disturbances. (Ibid) There are reasons for concluding that the cosmic disturbances related to the beginning of the Joel 3 Day of the Lord and the Second Coming of Christ immediately after the Great Tribulation are not the same as those of the sixth seal. First, the cosmic disturbances of Joel 3:1-21 will occur when the armies of the nations have gathered for war in Israel. Those armies will not begin to gather for war until the sixth bowl has been poured out (Rev. 16:12-16), long after the sixth seal—one seal, seven trumpets, and five bowls after the cosmic disturbances of the sixth seal. . . . other cosmic disturbances will occur after those of the sixth seal. A third of the sun, moon, and stars will be darkened by the fourth trumpet (Rev. 8:12); the sun will be darkened by smoke from the abyss at the fifth trumpet (Rev. 9:1-2); the sun will scorch people on the earth with fire and fierce heat when the fourth bowl is poured out (Rev 16:8-9). . . . when the cosmic disturbances of the sixth seal take place, kings, military men, and all other classes of people will run to the caves and rocks of the mountains to hide. . . . By contrast, when the cosmic disturbances immediately before the Joel 3 Day of the Lord occur after the sixth bowl, the kings and military men will not run and hide. Rather, they will remain assembled together in battle array to boldly attempt war against God, His Messiah, and the holy angels (Ps 2:1-3; Joel 3:9-16; Zec. 12:2-9; 14:1-6, 12-14).(Showers, Maranatha, Our Lord Come, 66-69) The sun and moon were created for "signs" (Gen. 1:14). (Passages describing astronomical signs: Isa. 5:30; 13:10; 24:23; 30:26; 50:3; Jer. 4:23-28; Eze. 32:7; Joel 2:10; 2:31; 3:15; Amos 8:9; Mat. 24:29; Mark 13:24; Luke 21:25; 23:45; Acts 2:20; Rev. 6:12; 8:12; 9:2.) They now provide indication that the events associated with this seal cannot be explained by natural phenomena—but result from the One Who controls the universe! The darkening of the sun may be from the perspective of viewers on the earth—due to material ejected into the upper atmosphere by the earthquake or the impact of asteroids in the next verse. Although the sun is darkened, the moon continues to reflect light (as if the path light follows between the sun and moon is only minimally affected). In the fifth trumpet judgment, it is smoke which darkens the sun (Rev. 9:2). Eventually, like the earth, the sun and moon are judged to show those who dwell on the earth Who the true source of light is—the Lord Himself. If the trend in our own day is any indication, worship of the heavenly bodies will still be prevalent at that time and so God interferes with that which man has idolized (Zep. 1:5). (Concerning the worship of heavenly bodies: Ge 11:4; Dt 4:19; 17:3; 2K. 17:16; 23:5, 11; 2Chr. 33:3; Job 31:26-28; Isa. 47:13; Jer. 8:2; 10:2; 19:13; Acts 7:42; Ro 1:25; Rev. 8:12) As always, the message is to turn from dead idols to serve the living God (cp 1Th 1:9): The sun shall no longer be your light by day, nor for brightness shall the moon give light to you; but the Lord will be to you an everlasting light, and your God your glory. Your sun shall no longer go down, nor shall your moon withdraw itself; for the Lord will be your everlasting light, and the days of your mourning shall be ended. (Isa. 60:19-20)
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MacArthur - During that time the powers of the heavens will be shaken by Jesus Christ, the One who "upholds all things by the word of His power" (Heb. 1:3-note), Just as He created everything, He also sustains everything (Ed: cp Col 1:17-note "in Him all things hold together."), and without His full sustaining power, gravity will weaken and the orbits of the stars and planets will fluctuate. Astronomers can predict coming stellar events centuries in advance only because of the absolute consistency of the divinely ordered and uniform laws that control the operation of the stars and planets. But when the Lord withdraws the least of His power from the universe, nothing in it will function normally, and every aspect of the physical world will be disrupted beyond imagination. All the forces of energy, here called powers of the heavens, which hold everything in space constant, will be in dysfunction. The heavenly bodies will careen helter-skelter through space, and all navigation, whether stellar, solar, magnetic, or gyroscopic, will be futile because all stable reference points and uniform natural forces will have ceased to exist or else become unreliable. The earth is held together by the power of God, and when that power is diminished, the resulting chaos will be inconceivable. Speculations such as the one just cited, no matter how scientifically derived, can only remotely approximate what the actual situation will be like. But just as the withdrawal of a small part of God's sustaining power will cause such pervasive chaos and destruction, so will His supernatural control of that disintegration prevent the total destruction of the earth. His sovereign power will preserve and restore it and its people for the establishing of His Millennial Kingdom. (MacArthur New Testament Commentary) Shall be shaken (agitated) (4531)(saleuo from salos = wave) means to cause to move to and fro, cause to waver or totter, make to rock. Saleuo refers to unexpected and disastrous shaking of those things that men generally consider to be stable (e.g. earth or sky). Tony Garland answers "Why such cataclysmic judgment? (1) A judgment of God on a par with the flood. Wrath commensurate with another eruption of sin. (2) Judging idolatry: responding to the worship of creation over the Creator. (3) Validating the prophetic predictions of His Word. (4) Answering the scoffers of the end: "Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation" (2Peter 3:4-note). SUMMARY OF SIMILAR COSMIC SIGNS IN THE OLD AND NEW TESTAMENTS Sun will be darkened: Isa. 13:10 = The sun will be dark when it rises Isa 24:23 = Then...the sun ashamed Jer 4:23-28 = the heavens above be dark Joel 2:10 = The sun and the moon grow dark Joel 3:15 = The sun and moon grow dark, Amos 5:20 = Will not the day of the LORD be darkness Amos 8:9 = the sun go down at noon and make the earth dark in broad daylight Rev. 6:12 = the sun became black as sackcloth made of hair Moon will not give its light: Isa. 13:10 = And the moon will not shed its light. Isa 24:23 = Then the moon will be abashed Ezek. 32:7 = moon shall not give its light Joel 2:10 = The sun and the moon grow dark Joel 2:30-31 = the moon into blood, before the great and awesome Day of the LORD comes Joel 3:15 = The sun and moon grow dark Rev. 6:12 = And I looked when He broke the sixth seal, and there was a great earthquake; and the sun became black as sackcloth made of hair, and the whole moon became like blood; The stars: Isa 34:4 = all the host of heaven will wear away...All their hosts will also wither away As a leaf withers from the vine, or as one withers from the fig tree. Joel 3:15 = and the stars lose their brightness Rev. 6:13 = and the stars of the sky fell to the earth, as a fig tree casts its unripe figs when shaken by a great wind Powers of the heavens: Joel 2:10 = The heavens tremble Hag. 2:6, 21 = I am going to shake the heavens and the earth, the sea also and the dry land...I am going to shake the heavens and the earth. Luke 21:26 = the powers of the heavens will be shaken. Rev. 6:13 = the stars of the sky fell to the earth, as a fig tree casts its unripe figs when shaken by a great wind. Matthew 24:36-44 An Ordinary Day - Watch therefore, for you do not know what hour your Lord is coming. —Matthew 24:42 While exploring a museum exhibit titled "A Day in Pompeii," I was struck by the repeated theme that August 24, 79 AD began as an ordinary day. People were going about their daily business in homes, markets, and at the port of this prosperous Roman town of 20,000 people. At 8 a.m., a series of small emissions were seen coming from nearby Mount Vesuvius, followed by a violent eruption in the afternoon. In less than 24 hours, Pompeii and many of its people lay buried under a thick layer of volcanic ash. Unexpected. Jesus told His followers that He would return on a day when people were going about their business, sharing meals, and having weddings, with no idea of what was about to happen. "As the days of Noah were, so also will the coming of the Son of Man be" (Matt. 24:37). What surprising joy it would be to welcome our Savior on this ordinary day! Perhaps today! Matthew 24:30 And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory: kai tote phanesetai (3SFPI) to semeion tou huiou tou anthropou en ourano kai tote kopsontai (3PFMI) pasai ai phulai tes ges kai opsontai (3PFMI) ton huion tou anthropou erchomenon (PMPMSA) epi ton nephelon tou ouranou meta dunameos kai doxes polles: CLICK FOR >60 ENGLISH TRANSLATIONS OF THIS VERSE KJV And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. NET Then the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn. They will see the Son of Man arriving on the clouds of heaven with power and great glory. ESV Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. NIV "At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory. NLT And then at last, the sign that the Son of Man is coming will appear in the heavens, and there will be deep mourning among all the peoples of the earth. And they will see the Son of Man coming on the clouds of heaven with power and great glory. YLT and then shall appear the sign of the Son of Man in the heaven; and then shall all the tribes of the earth smite the breast, and they shall see the Son of Man coming upon the clouds of the heaven, with power and much glory; sign: Mt 24:3 Da 7:13 Mk 13:4 Rev 1:7 mourn: Zec 12:10, 12 Rev 1:7 they will see: Mt 16:27,28 26:64 Mk 13:26 14:62-64 Lu 21:27 22:69 Ac 1:11 2Th 1:7 Matthew 24:29-31: The Sign of the Son of Man - Study Guide - John MacArthur Matthew 24:29-31: The Sign of the Son of Man - John MacArthur Matthew 24 Resources - Multiple Sermons and Commentaries Parallel passages Mark 13:26 “Then they will see THE SON OF MAN COMING IN CLOUDS with great power and glory Lk 21:27 “Then they will see THE SON OF MAN COMING IN A CLOUD with power and great glory. THE ULTIMATE SIGN: THE KING IN HIS GREAT GLORY! And then - Jesus is linking His return to the cataclysmic cosmic signs just described in Mt 24:29. Notice that the use of then marks progression. First the cosmic signs, then the coming Son! At His first coming it was John the Baptist who heralded His arrival. At His second coming, cosmic signs will herald the arrival of the ultimate Sign, the Savior Himself! Then (5119) (tote) is an expression of time which means "At that time." When is Then? After the celestial signs just mentioned in Mt 24:39, then they see the sign of all signs! This sign cannot be missed or mistaken by anyone on planet earth! Note the second use of then marks the time of mourning. First the sign and then the mourning. When used as an adverb THEN is always worth pausing to ponder and query asking questions like "What time is it? What happens next? Why does this happen now?, etc". When then is used (as determined by the context) to be an expression of time or "time phrase", it usually indicates sequence and thus marks that which is next in order of time, soon after that, following next after in order of position, narration or enumeration, being next in a series (See English definitions or here). Observing then can be very useful in following the course of events in a chapter or paragraph, especially in eschatological (prophetic) passages - e.g., in Nebuchadnezzar's dream there are several occurrences of "then" (in the NAS) - Da 2:35, Da 2:39, Da 2:40, Da 2:46, Da 2:48-commentary. Compare the uses of then in the Olivet Discourse - Mt 24:9, Mt 24:14, 16, 21, 23, 30 (2 uses!), etc-see commentary. The sign - There is debate over the specific identification of the sign, but if one takes Jesus' words at face value the answer is obvious. The sign is the Son of Man Himself coming on the clouds with power and great glory! Compare Mt 16:27 and Mt 26:64. John MacArthur comments that "the sign of signs will be the Son of Man Himself, Who will appear in the sky. Many of the early church Fathers, such as Chrysostom, Cyril of Jerusalem, and Origen, imagined that this sign would be an enormous blazing cross, visible to the entire world, that would pierce the total darkness then shrouding the world. Other interpreters have suggested it will be the Shekinah glory of the Lord's presence returning to earth. It is likely that the Shekinah glory will be involved, as the unveiled Christ Jesus makes His appearance. But the sign is not just His glory; it is Christ Himself, the Son of Man, Who will appear in the sky. The sign of should be translated as a Greek subjective genitive, indicating that the sign will not simply relate to or point to the Son of Man (as with an objective genitive) but will indeed be the Son of Man. In other words, Jesus Himself will be the supreme and final sign of His coming. In the midst of the world's unrelieved blackness-physical, emotional, and spiritual-Jesus Christ will manifest Himself in His infinite and undiminished glory and righteousness. Just as the destructive catastrophes of the Great Tribulation will be utterly unparalleled (v. 21), so will be this manifestation of the glory and power of Christ. (MacArthur New Testament Commentary) Zodhiates agrees noting that "It is most natural, then, to take the genitival expression, "of the Son of man...in the sky," appositionally = "of" meaning "which is," that is, the sign which is the physical appearance of Christ in the sky. Corroborative evidence for this is that Jesus cited Zechariah's prophecy, "They shall look upon me whom they have pierced, and they shall mourn for him" (Zech. 12:10), a clear prediction of the conversion of Jews who personally witness Christ's physical return. "BEHOLD, HE IS COMING WITH THE CLOUDS, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. Even so. Amen." (Rev. 1:7; cf. Rom. 11:26). This sign is similar to the sign Jesus gave during His first coming to that "generation" (Mk 8:12). When the Pharisees demanded proof of His authority, Jesus characterized their generation-and every generation that seeks signs-as wicked and adulterous, adding that no sign would be given other than His resurrection typified by Jonah's supernatural rescue from the body of the great fish (Mt. 12:39, 40; see Jonah 1:17) after three days. (Exegetical Commentary on Matthew) Recall that in Mt 24:3-note the disciples asked "what will be the sign of Your coming, and of the end of the age?" Jesus now answered their question and gave them the sign - Himself! Sign (4592)(semeion akin to semaino = to give a sign; sema = a sign) is a distinguishing mark or symbol that carries a special meaning. Will appear (will shine) (5316)(phaino from phos = light) means to give light, to illuminate, to shine and to appear. Figuratively phaino speaks of the Word of God as shining in a dark place (2Pe 1:19-note). John used phaino to describe the glorified Jesus' face (Rev 1:16-note). Here in Mt 24:30 phaino obviously refers to the Second Coming of Christ. In the sky ("in heaven" - KJV, ESV) (3772)(ouranos) See Heaven, Heavenly - Vine's Expository Dictionary of NT Words When Messiah returns everything changes, even as it did when He came into each of our hearts the moment we believed in Him! Israel will mourn over Him (Zech 12:10, cf Mt 24:30-note, Rev 1:7-note). When He comes unrepentant Israel (two thirds!) will be destroyed (Zech 13:8). Repentant Israel, the believing remnant, will believe in Him Whom they have pierced and ALL will be saved (Ro 11:26, 27-note = "All" of the third that come through the "refining fires" [Zech 13:9, Da 12:10-note] of the time of Jacob's distress - Jer 30:7-note, the time of distress such as has never occurred - Da 12:1-note, the Great Tribulation that begins when the Jews in Jerusalem see the abomination of desolation standing in the holy place -Mt 24:15-note, Mt 24:21-note). They will be saved because Messiah "will sprinkle clean water on" them and they "will be clean." He "will cleanse (them) from all (their) filthiness and from all (their idols)." (Ezek 36:25-note, cp fulfillment of Da 9:24-note) and "give (them) a new heart and put a new spirit within (them) and...will remove the heart of stone from (their) flesh and give (them) a heart of flesh. And (He) will put (His) Spirit within (them) and cause (them) to walk in (His) statutes, and (they) will be careful to observe (His) ordinances (because now they have the law written in their heart - Jer 31:31, 32, 33,34-note) and (they) will live in the land (of Israel - in the Millennium) that (He) gave to (their) forefathers (Abraham, Isaac and Jacob), so (they) will be (His) people and (He) will be (their) God." (Ezek 36:26, 27,28-note). Glorious Day One day when Heaven was filled with His praises One day when sin was as black as could be Jesus came forth to be born of a virgin Dwelt among men, my example is He Word became flesh and the light shined among us His glory revealed Chorus: Living, He loved me Dying, He saved me Buried, He carried my sins far away Rising, He justified freely forever One day He's coming Oh glorious day, oh glorious day One day they led Him up Calvary's mountain One day they nailed Him to die on a tree Suffering anguish, despised and rejected Bearing our sins, my Redeemer is He Hands that healed nations, stretched out on a tree And took the nails for me Chorus One day the grave could conceal Him no longer One day the stone rolled away from the door Then He arose, over death He had conquered Now He's ascended, my Lord evermore Death could not hold Him, the grave could not keep Him From rising again Chorus One day the trumpet will sound for His coming One day the skies with His glories will shine Wonderful day, my Beloved One, bringing My Savior, Jesus, is mine Chorus Glorious day, Oh, Glorious day THE SON OF MAN COMING IN THE CLOUDS They will see (horao) means to see with the eyes and to perceive what one sees. Thus they will understand the significance of the sign of the Son and of what is transpiring and this will result in mourning. There will be no double vision or blurring in this day. The vision of the King will be clear. No one will be texting! All eyes will be on the King! And every sinner will be exposed to the Light of the world (Jn 8:12) and they will mourn as they begin to fully grasp that their eternal destiny will be hell. (See John MacArthur's thoughts below on two groups of mourners). Son of Man coming in the clouds - Jesus is quoting from the book of Daniel (see below), the same book to which Jesus directed the reader in Mt 24:15-note. Jesus used the title Son of Man throughout His ministry, so the disciples who first heard this discourse would have little doubt regarding about whom Jesus was speaking -- Himself! Son of Man - 88x in 84v (note predominant use in Gospels) - Matt 8:20; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27f; 17:9, 12, 22; 18:11; 19:28; 20:18, 28; 24:27, 30, 37, 39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10, 28; 8:31, 38; 9:9, 12, 31; 10:33, 45; 13:26; 14:21, 41, 62; Luke 5:24; 6:5, 22; 7:34; 9:22, 26, 44, 56, 58; 11:30; 12:8, 10, 40; 17:22, 24, 26, 30; 18:8, 31; 19:10; 21:27, 36; 22:22, 48, 69; 24:7; John 1:51; 3:13f; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14 Matthew has two other descriptions of the Son of Man returning... Mt 16:27 "For the Son of Man is going to come in the glory of His Father with His angels; and WILL THEN RECOMPENSE EVERY MAN ACCORDING TO HIS DEEDS. Mt 26:64 Jesus *said to him, "You have said it yourself; nevertheless I tell you, hereafter you shall see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, and COMING ON THE CLOUDS OF HEAVEN." ESV Study Bible - The return of Christ is a literal event, in which Christ "will come in the same way" that the disciples "saw him go into heaven" (Acts 1:11). ( ESV Study Bible BORROW) Coming (erchomai) is in the present tense picturing His coming as a process. In fact the present participle of érchomai is frequently used to describe Jesus' return to earth (Mt 16:28, 24:30, 26:64, Mk 11:9; 13:26; 14:62, Lk 21:27; Jn 1:9, 15, 27; 3:31; 6:14; 11:27; 12:13, cp Spirit of God "coming to rest on Him" Mt 3:16). DANIEL DESCRIBES THE COMING OF THE SON OF MAN Daniel 7 records the Son of Man coming after first describing the sequential rise and fall of the great Gentile kingdoms represented by four beasts, the fourth being a dreadful and terrifying beast (the Roman Empire). This last beast at some point in time in the future will be revived and consist of 10 horns (all existing at the same time and not sequential) which are 10 kings (kingdoms - Da 7:24) out of which will arise an eleventh horn, which is described as as Little Horn (aka "the Beast" in Da 7:11, Rev 13:4-5, the Antichrist, in 1Jn 2:18, the man of lawlessness in 2Th 2:3-4, etc). So let's review the great prophecy in Daniel 7: After this (Da 7:1-6 - After the vision of the first 3 beasts) I kept looking in the night visions, and behold, a fourth beast (note), dreadful and terrifying and extremely strong; and it had large iron teeth. It devoured and crushed, and trampled down the remainder with its feet (Which is exactly what the Roman Empire did); and it was different from all the beasts that were before it (Now we encounter a gap in time from the historical Roman Empire to a future "Revived Roman Empire"), and it had ten horns (Da 7:24-note = 10 kings ~ kingdoms = Da 2:44-note = "10 toes" Da 2:42-note). 8 "While I was contemplating the horns, behold, another horn, a little one (the "little horn" = the Antichrist), came up among them (Note this crucial detail! "Among them" NOT "after them" = clearly they all were in existence when the Little Horn arose), and three of the first horns were pulled out by the roots before it (the Little Horn); and behold (Call to pay close attention!), this horn possessed eyes like the eyes of a man, and a mouth uttering great boasts (The Little Horn clearly is an individual, a man). 9 "I kept looking until thrones were set up, and the Ancient of Days (God the Father) took His seat; His vesture was like white snow, and the hair of His head like pure wool. His throne was ablaze with flames, Its wheels were a burning fire. 10 "A river of fire was flowing and coming out from before Him; Thousands upon thousands were attending Him, and myriads upon myriads were standing before Him. The court sat, and the books were opened. 11 "Then I kept looking because of the sound of the boastful words which the horn was speaking (the Antichrist); I kept looking until the beast (The name of the Antichrist in Rev 13:4ff-note) was slain, and its body was destroyed and given to the burning fire. (Described in Rev 19:20-note) 12 "As for the rest of the beasts, their dominion was taken away, but an extension of life was granted to them for an appointed period of time (That is, they would exert influence in the form of their culture, science, language, etc until the end of the age terminated by Messiah's return). 13 (note) "I kept looking in the night visions, and behold, with the clouds of heaven One like a Son of Man was coming, and He came up to the Ancient of Days and was presented before Him. 14 "And to Him was given dominion, glory and a kingdom (The Messianic or Millennial Kingdom), that all the peoples, nations, and men of every language might serve Him. His dominion is an everlasting dominion Which will not pass away; and His kingdom is one Which will not be destroyed.. (Da 7:7-14-note) In Daniel 7 we find another "summary" of the eventual destruction of the Antichrist... And he ("Little Horn" - Antichrist - see note) will speak out against the Most High and wear down the saints (Jewish believers - see Rev 12:6-note and Rev 12:14-note) of the Highest One, and he will intend to make alterations in times and in law (cp Daniel 9:27-note = "he will put a stop to sacrifice and grain offering"); and they (the saints - in context refers primarily to the Jews/Israel) will be given into his hand for a time, times, and half a time (3.5 years = which begins when he stands in the Holy Place - Mt 24:15-note; see Identical time Phrases = 3.5 years, "Time, times, half a time", 42 mo, 1260 days). But the court will sit for judgment, and his (the Antichrist's) dominion will be taken away, annihilated and destroyed forever (cf Da 7:11). (Daniel 7:25-26-note) A TIME OF MOURNING FOR THE WORLD Then all the tribes of the earth will mourn - When will they mourn? When they see the sign of the Son of Man! Notice that they will have no trouble recognizing the sign, because it is the Son! Unbelievers will clearly mourn because of they now know for certain Jesus is not a myth, but a Man Who will be their Judge! Paul expounds on this aspect of His return writing... For after all it is only just for God to repay with affliction those (unbelievers) who afflict you (believers), and to give relief to you who are afflicted and to us as well when the Lord Jesus shall be revealed from heaven with His mighty angels in flaming fire, dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus (unbelievers). (2Thes 1:6-8) All the tribes - This refers not just to the members of the 12 tribes of Israel but to the entire world (Jews and Gentiles) (cp Rev 7:9-note) Tribes (5443)(phule) refers to "a company of people united by kinship or habitation, a clan, tribe," is used (a) of the peoples of the earth, Mt 24:30; in the following the RV has "tribe(-s)" for AV, "kindred(-s)," Revelation 1:7; 5:9; 7:9; 11:9; 13:7; 14:6 (b) of the "tribes" of Israel, Matthew 19:28; Luke 2:36; 22:30; Acts 13:21; Romans 11:1; Philippians 3:5; Hebrews 7:13,14; James 1:1; Revelation 5:5; 7:4-8; 21:12." ( Vine's Expository Dictionary of NT Words) Phule - 31x in 23v Usage: tribe (23), tribes (8) - Matt 19:28; 24:30; Luke 2:36; 22:30; Acts 13:21; Rom 11:1; Phil 3:5; Heb 7:13f; Jas 1:1; Rev 1:7; 5:5, 9; 7:4ff; 11:9; 13:7; 14:6; 21:12 Phule 322v in the Septuagint (Lxx) - Gen 10:5, 18, 20, 31f; 12:3; 24:4, 38, 40f; 28:14; 36:40; 49:16; Exod 2:1; 24:4; 28:21; 31:2, 6; 35:30, 34; 38:22f; 39:14; Lev 24:11; 25:49; Num 1:4, 16, 21, 23, 25, 27, 29, 31, 33, 35, 37, 39, 41, 43f, 47, 49; 2:5, 7, 12, 14, 20, 22, 27, 29; 3:6; 4:18; 7:2, 12, 18; 10:15f, 19f, 23f, 26f; 13:2, 4ff; 17:3; 18:2; 24:2; 25:5; 26:55; 27:11; 30:1; 31:4ff; 32:28, 33; 33:54; 34:13ff, 18ff; 36:1, 3ff, 7ff, 12; Deut 1:13, 23; 3:13; 5:23; 10:8; 12:5, 14; 16:18; 18:1, 5; 29:8, 18; 33:5; Josh 1:12; 3:12; 4:2, 4f, 12; 7:1, 14, 16; 11:23; 12:6f; 13:7f, 14f, 29; 14:1f, 4; 15:1, 20f; 16:8; 17:1; 18:2, 4, 7, 11; 19:8f, 16, 23, 31, 39, 47, 51; 20:8; 21:1, 4ff, 9, 16f, 20, 23, 25, 27f, 30, 32, 34, 36, 38, 40; 22:1, 7, 9ff, 13ff, 21, 30ff; 23:4; 24:1; Judg 18:1, 19, 30; 20:2, 10, 12; 21:3, 5f, 8, 15, 17, 24; Ruth 3:11; 4:10; 1 Sam 9:21; 10:19, 21; 15:17; 20:6, 29; 2 Sam 5:1; 7:7; 15:2, 10; 19:9; 20:14; 24:2; 1 Kgs 7:14; 11:32; 12:24; 14:21; 18:31; 2 Kgs 17:18; 21:7; 1 Chr 5:18, 23, 26; 6:60ff, 65f, 70ff, 74, 76ff, 80; 12:31, 37; 17:6; 23:14; 26:32; 27:16, 20ff; 2 Chr 5:2; 6:5; 11:16; 12:13; 33:7; Ezra 6:17; Esth 1:1; 2:5; 3:13; 4:17; Ps 72:17; 78:55, 67f; 105:37; 122:4; Prov 14:34; Isa 19:13; 49:6; 63:17; Ezek 19:11, 14; 20:32; 21:13; 37:19; 45:8; 47:13, 21ff; 48:1, 19, 23, 29, 31; Dan 3:2, 4, 7, 29; 4:1; 5:19; 6:25; 7:14; Hos 5:9; Amos 1:5, 8; 3:1f, 12; Mic 2:3; 5:1; 6:9; Nah 3:4; Hag 1:1, 12, 14; 2:2, 21; Zech 9:1; 12:12ff; 14:17f;
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MacArthur - In His great power the Lord will conquer and destroy all His enemies, including ungodly men who followed and worshiped the beast, by casting them into the lake of fire (Rev. 19:20). He will also "make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness" (Dan. 9:24). In the restored and purified earth the destructive nature and instincts of wild animals will be radically reversed to make them docile and harmless. No animal will attack or molest another animal or any human being, and the carnivorous will become vegetarian (Isa 11:6-9). By His power Christ will eliminate drought, floods, crop failures, and starvation. "And it will come about in that day," declared Zechariah, "that living waters will flow out of Jerusalem, half of them toward the eastern sea and the other half toward the western sea; it will be in summer as well as in winter" (Zech. 14:8). (Ibid) Glory (1391)(doxa from dokeo = to think or to recognize) speaks of renown, fame, prestige, splendor, grandeur, majesty. In simple terms it describes that which gives a proper opinion or estimate of something. Thus the glory of the Son of Man expresses all that He is in His majestic Being and in His nature, character, power and acts. There will be NO difficulty in recognizing (having a proper opinion of) Him! "Christ will be properly recognized as the One who was eternally with the Father (Jn 1:1, 2; 17:5; 1Jn 1:1, 2) and became flesh (Jn 1:14), without sin (Heb. 4:15), so that He might be the sacrificial lamb (amnos; Jn 1:29, 36; Acts 8:32; 1Pe 1:19, in contrast to arnion, a living lamb)." (Zodhiates) To be where God is will be glory. To be what God intended will be glory. To do what God purposed will be glory. The Son of Man will be greatly glorified when He is allowed to be seen by all the world, believers and unbelievers (cf Php 2:11), as He really is! At that time there will be no more excuses or arguments against His existence and His right to rule the world! MacArthur comments that " no human being has yet seen the full unveiled glory of God in Christ, and no one will ever see it until Jesus appears at His second coming and all mankind sees Him at once. At that time no one will have to ask who He is, for He will be perfectly recognized by every human being on earth. There will be no mistaking His identity then as there was when He came in His incarnation." (Ibid) Tony Garland on Christ's coming (from his commentary on Revelation 1:7) - The OT Scriptures predicted a "coming one" (Dt. 18:15-18; Ps. 2; 22; 118:26; Isa. 9:6; 48:16; 53; 61:1; Jer. 23:5-8; Dan. 9:25; Mic. 5:2; Zec. 2:8-11; 6:12-15; etc.). This was the expectation of those among whom Jesus ministered (John 1:21; 1:45; 6:14; 7:40). John the Baptist knew of these predictions and sent his disciples to Jesus inquiring, " 'Are You the Coming One (erchomenos] ), or do we look for another?' " [emphasis added] (Mat. 11:3; Luke 7:19). Peter and Stephen explained it was Jesus who fulfilled these predictions (Acts 3:22; 7:37). Yet this Coming One represented a Scriptural enigma. At times, He was said to be victorious king who would reign forever (Nu 24:17; Isa. 9:6-7). But He was also forsaken, despised, rejected, and crushed (Ps. 22; Isa. 53). How could these seeming contradictions be reconciled? Some chose to apply these passages to two different individuals, a "suffering Messiah" (Messiah ben-Joseph) and a "victorious Messiah" (Messiah ben-David). 76 Others held that the fulfillments were mutually exclusive and which would eventuate depended upon the obedience of Israel. 77 The key which unlocks this mystery is the resurrection of Messiah (Ps. 16:10; Isa. 53:10). He would come once, die for the sins of the world, be resurrected back to life, and come a second time in judgment. His First Coming, death, and resurrection are now past. All that remains is His reappearance as described to John here and elsewhere in the NT. "It has been estimated that one out of every twenty-five verses in the New Testament refers to the Second Coming."78 Jesus came the first time in humiliation; He will return in exaltation. He came the first time to be killed; He will return to kill His enemies. He came the first time to serve; He will return to be served. He came the first time as the suffering servant; He will return as the conquering king. The challenge the book of Revelation makes to every person is to be ready for His return.79 He is coming (present tense) and every eye will see Him (future tense). The grammar places the event on the edge between the present and the future—the futuristic present. It is 'about to occur.' It is imminent: The verb form [erchetai] is an example of the futuristic use of the present tense, the future connotation being provided by the word's meaning. The idea is that Christ is already on His way, i.e., He is in the process of coming and hence will arrive. This use of the present tense enhances emphasis on the imminence of that coming (cf. [erchomai] , John 14:3).80 This same verb is used directly or indirectly eleven more times in this book in reference to the return of Christ (cf. Rev. 1:4,8; Rev 2:5, Rev 2:16; Rev 3:11; Rev 4:8; Rev 16:15; Rev 22:7, 12, 20 [twice]), seven coming from the lips of Christ Himself (Rev. 2:5, 16; 3:11; 16:15; 22:7, 12, 20). The current verse (Rev 1:7) obviously is the theme verse for the whole book (of Revelation). 81 (A Testimony of Jesus Christ - 3.1 - Revelation 1) Bibliography: 76 "The first messiah, 'Messiah son of Joseph,' who suffered in Egypt would come to suffer and die to fulfill the servant passages [Isa. 49:1-26; 53]. The second messiah, 'Messiah son of David,' would then come and raise the first Messiah back to life. He would then establish His Kingdom to rule and to reign."—Arnold G. Fruchtenbaum, Messianic Christology (Tustin, CA: Ariel Ministries, 1998), 57. 77 "As described in Talmud (Sanhedrin 98a): 'Rabbi Joseph the son of Levi objects that it is written in one place "Behold one like the son of man comes with the clouds of heaven," but in another place it is written "lowly and riding upon an ass." The solution is, if they be righteous he shall come with the clouds of heaven, but if they not be righteous he shall come lowly riding upon an ass.' ' "—Ibid., 66. 78 MacArthur, Revelation 1-11 : The MacArthur New Testament Commentary, Rev. 1:7. 79 Ibid. 80 Robertson, Robertson's Word Pictures in Six Volumes, s.v. "The verb form ." 81 Thomas, Revelation 1-7, 76.
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MacArthur comments - This change will occur at the "last trumpet." I do not think that this trumpet necessarily will be the last heavenly trumpet ever to be sounded. It will, however, be the last as far as living Christians are concerned, for it will sound the end of the church age, when all believers will be removed from the earth. (1Th. 4:16-17). By that trumpet God will summon all of His people to Himself (cf. Ex. 19:16; Isa. 27:13). During the Civil War a group of soldiers had to spend a winter night without tents in an open field. During the night it snowed several inches, and at dawn the chaplain reported a strange sight. The snow-covered soldiers looked like the mounds of new graves, and when the bugle sounded reveille a man immediately rose from each mound of snow, dramatically reminding the chaplain of this passage from 1 Corinthians. (MacArthur New Testament Commentary) 1 Thessalonians 4:16-note For the Lord Himself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in Christ shall rise first. Robert L. Thomas explains why the "Great Trumpet" in Mt 24:31 is not synonymous with the trumpet associated with the Rapture - Similarities between this passage in 1 Thessalonians and the Gospel accounts include a trumpet (Mt. 24:31), a resurrection (Jn 11:25, 26), and a gathering of the elect (Mt. 24:31)….Yet dissimilarities between it and the canonical sayings of Christ far outweigh the resemblances….Some of the differences between Mt 24:30, 31 and 1Th 4:15-17 are as follows: (1) In Matthew the Son of Man is coming on the clouds… in 1 Thessalonians ascending believers are in them. (2) In the former the angels gather, in the latter the Son does so personally. (3) In the former nothing is said about resurrection, while in the latter this is the main theme. (4) Matthew records nothing about the order of ascent, which is the principal lesson in Thessalonians. (The Expositor's Bible Commentary- Ephesians through Philemon- 1979 Edition, Pages 276-277) Salpinx - 11x - Mt 24:31; 1Cor 14:8; 15:52; 1Th 4:16; Heb 12:19; Rev 1:10; 4:1; 8:2, 6, 13; 9:14 In the Morning of Joy When the trumpet shall sound, And the dead shall arise, And the splendors immortal Shall envelop the skies; When the Angel of Death Shall no longer destroy, And the dead shall awaken In the morning of joy: Refrain In the morning of joy, In the morning of joy, We'll be gathered to glory, In the morning of joy; In the morning of joy, In the morning of joy, We'll be gathered to glory, In the morning of joy. When the King shall appear In His beauty on high, And shall summon His children To the courts of the sky; Shall the cause of the Lord Have been all your employ, That your soul may be spotless In the morning of joy? Refrain O the bliss of that morn, When our loved ones we meet! With the songs of the ransomed We each other shall greet, Singing praise to the Lamb, Thro' eternity's years, With the past all forgotten With its sorrows and tears. Refrain AN "CHOICE" GATHERING THEY WILL GATHER TOGETHER His elect from the four winds - The angels of the King will gather the King's subjects, both Jewish and Gentile believers, from throughout the earth. What a glorious meeting this will be! After three and one-half years of the Great Tribulation, imagine how the elect will feel when they see their King and are gathered to Him by His angels. The writer of Hebrews describes His angels by asking a rhetorical question - "Are they (His angels) not all ministering spirits, sent out to render service for the sake of those who will inherit salvation?" (Heb 1:14-note) It is interesting to recall that the angels were also closely associated with Messiah's first coming bringing "good news of great joy which will be for all the people." (Lk 2:10). Hiebert on gather together - The double compound verb gather together conveys the thought that they will be gathered at a central rallying point, namely, around Himself. The precise identity of these elect will depend upon one's eschatological views. Some would interpret the scene here to include believers of all ages, implying the resurrection of the dead; but there is no reference made to a resurrection here, and the further designation "from the four winds," the four cardinal points from which the winds blow, rather suggests people alive in all parts of the world. More consistent is the view that the reference is to the believers who have come through the Great Tribulation." (Bolding added) Jesus elsewhere explains that His angels will not only gather believers for salvation but unbelievers for judgment and punishment - And the enemy who sowed them (Ed: "Them" = Unbelievers in Mt 13:38 = "the tares are the sons of the evil one" - the tares will coexist with the wheat, the believers, until the King sends His angels to gather them out from the presence of the believers) is the devil, and the harvest is the end of the age (Ed: This is at the end of the Great Tribulation, the consummation of this present age); and the reapers are angels. "Therefore just as the tares are gathered up and burned with fire, so shall it be at the end of the age. "The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness (Ed: all unbelievers), and will cast them into the furnace of fire; in that place there shall be weeping and gnashing of teeth. "Then THE RIGHTEOUS WILL SHINE FORTH AS THE SUN in the kingdom of their Father (Ed: The believers who are left on earth at the end of the Great Tribulation will enter into the Millennial Kingdom). He who has ears, let him hear. (Mt 13:39-43) Zodhiates explains the distinction between these two groups - These two, the wheat and the tares, will coexist on earth until the Lord sends His angels to make a final separation at the time of harvest. In reality, the wheat will be gathered in two stages. First, believers of the church age will be gathered at the rapture. Only unbelievers will remain on the earth after the rapture, but the Holy Spirit will immediately begin sowing seed, which produces believers again (Ed: In other words, assuming a pre-tribulation rapture, there will be many who will be born again during the seven years of tribulation). Then will come the complete gathering of both, but this time, the wheat will be left alive for the Millennium after the judgments described in Matthew 25. The tares will be placed in hell until the second resurrection and the great white throne judgment of Revelation 20:11-15. These events constitute the consummation of the age. (Exegetical Commentary on Matthew) So it will be at the end of the age; the angels shall come forth, and take out the wicked from among the righteous, and will cast them into the furnace of fire; there shall be weeping and gnashing of teeth. (Mt 13:49-50) "For the Son of Man is going to come in the glory of His Father with His angels; and WILL THEN RECOMPENSE EVERY MAN ACCORDING TO HIS DEEDS. (Mt 16:27) "But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne. "And all the nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats, 33 and He will put the sheep on His right, and the goats on the left. 34 "Then the King will say to those on His right, 'Come, you who are blessed of My Father, inherit the (Millennial) kingdom prepared for you from the foundation of the world (Ed: These are the Gentile believers left on earth who have been gathered together by the angels who will populate the Millennium). 35 'For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me drink; I was a stranger, and you invited Me in (Ed: In other words their actions toward the Jews in this horrible time are evidence that they are believers).; 36 naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.' 37 "Then the righteous will answer Him, saying, 'Lord, when did we see You hungry, and feed You, or thirsty, and give You drink? 38 'And when did we see You a stranger, and invite You in, or naked, and clothe You? 39 'And when did we see You sick, or in prison, and come to You?' 40 "And the King will answer and say to them, 'Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.' 41 "Then He will also say to those on His left, 'Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; (Mt 25:31-41) Gather together (1996)(episunago from epi = on, upon, near + sunago = to lead or bring together; related = episunagoge = a gathering together - 2Th 2:1, Heb 10:25, cf sunagoge) means to lead or bring together upon a place. In passive sense to gather or come together (Mk 1:33). Twice Jesus used this verb in description of birds - of a hen gathering her chicks (Mt 23:37) and of vultures gathering over a dead body (Lk 17:37). To gather together people in a place - to assemble, to convene (Mk 13:27). In the Septuagint (Lxx) episunago describes the future end times gathering of the Gentile nations against Jerusalem (Zech 12:3, 14:2). In Psalm 106:47 the psalmist prays "Save us, O LORD our God, and gather us from among the nations," this request expressing an understanding that Jehovah would scatter the Jews throughout the world because of their continued rebellion (Dt 28:64-65). He will answer this prayer and bring them back to their land in the future in the same general time that the Stone (Messiah) returns (Da 2:34-35, 44, 45) to set up His Millennial kingdom (see Ezek 34:13, 16, 36:24, 25, 26) Episunagoo - 8x in 7v - gather… together(2), gather together(2), gathered(2), gathered together(1), gathers(1). Matthew 23:37 "Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. Matthew 24:31 "And He will send forth His angels with A GREAT TRUMPET and THEY WILL GATHER TOGETHER His elect from the four winds, from one end of the sky to the other. Mark 1:33 And the whole city had gathered at the door. Mark 13:27 "And then He will send forth the angels, and will gather together His elect from the four winds, from the farthest end of the earth to the farthest end of heaven. Luke 12:1 Under these circumstances, after so many thousands of people had gathered together that they were stepping on one another, He began saying to His disciples first of all, "Beware of the leaven of the Pharisees, which is hypocrisy. Luke 13:34 "O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her! How often I wanted to gather your children together, just as a hen gathers her brood under her wings, and you would not have it! Luke 17:37 And answering they said to Him, "Where, Lord?" And He said to them, "Where the body is, there also the vultures will be gathered." Thayer - 1. to gather together besides, to bring together to others already assembled (Polybius). 2. to gather together against (Micah 4:11; Zechariah 12:3; 1Maccabees 3:58NRSV, etc.). 3. to gather together in one place: Mt 23:37; 24:31; Mk 13:27; Lk 13:34; passive: Mk 1:33; Lk 12:1; 17:37 Liddell-Scott-Jones - I. collect and bring to a place; gather together, Passive - to be combined, accumulated interest, counted up II 1. bring in, in a discussion Episunagoo - 19v in the Septuagint - Gen 6:16; 38:29; 1Kgs 18:20 ("brought the prophets together at Mount Carmel''); 2Chr 5:6; 20:26; Esther 10:3; Ps 31:13; 106:47; 147:2; Isa 9:5; 52:12; Jer 12:6; Ezek 40:12; Dan 3:2; 11:34; Mic 4:11; Hab 2:5; Zech 12:3; 14:2; Here are some representative uses from the Septuagint: Psalm 106:47 Save us, O LORD our God, And gather us from among the nations, To give thanks to Your holy name And glory in Your praise. (A prayer Jehovah will answer at the end of the Great Tribulation when He saves a believing Jewish remnant, cf Ro 11:26-27-note). Psalm 147:2 The LORD builds up Jerusalem; He gathers the outcasts of Israel. Micah 4:11 "And now many nations have been assembled against you Who say, 'Let her be polluted, And let our eyes gloat over Zion.' Zechariah 12:3 (Future prophecy) "It will come about in that day (What day? This will take place in the last 3.5 years, the Great Tribulation) that I will make Jerusalem a heavy stone for all the peoples; all who lift it will be severely injured. And all the nations (Gentiles) of the earth will be gathered against it. (cp Lk 21:20-24-note which describes the destruction of Jerusalem in 70AD, which foreshadowed Zechariah's prophecy of a future fate of Jerusalem - see also Zec 14:2 below) Zechariah 14:2 (Future prophecy) For I will gather all the nations (Gentiles) against Jerusalem to battle, and the city will be captured, the houses plundered, the women ravished and half of the city exiled, but the rest of the people will not be cut off from the city. His Elect - His Chosen ones gathered together by His angels at His return. O glorious day! While Jesus is clearly addressing the Jews (and the Jewish elect) in Mt 24, this passage surely applies to both Jewish and Gentile elect who are alive at the end of the Great Tribulation. We know that many will already have been martyred during the Great Tribulation (see Rev 7:9, Rev 7:14). The elect are mentioned 3 times in Matthew 24 (Mt 24:22, 24, 31). His elect "asserts His choice and ownership of them; He will act to establish His claim on them." (Hiebert) Kent
Mateus 24
MacArthur says manthano "refers to teaching, learning, instructing, and discipling. Paul is referring here to his personal instruction and discipling of the Philippians… Manthano means to genuinely understand and accept a teaching, to accept it as true and to apply it in one's life. It was sometimes used of acquiring a life-long habit. Paul declared that he had "learned [manthanō] to be content in whatever circumstances" he was in (Phil 4:11). That sort of learning is much more than mere head knowledge; it involves genuine acceptance of a truth and determination to live a life consistent with it. Jesus wanted the disciples to learn in their inmost beings what He was teaching, to understand and receive it with regard to its great importance." (MacArthur New Testament Commentary) MacArthur - Parables had a two-fold purpose in Jesus' ministry. When unexplained, they concealed truth; when explained, they revealed truth. When Jesus gave a parable to the multitudes or to the unbelieving religious leaders without also giving an explanation, it was a riddle to them. When He gave a parable to His disciples and explained it, it was a vivid illustration that made a truth clear and understandable. (See Mt 13:10-11, 13, 16-23)… In light of the fact that Jesus' parables were given for the sake of helping the disciples understand His teaching, it is evident that He told the parable from the fig tree to give them further light about His second coming. (MacArthur New Testament Commentary) Parable (symbol) (3850)(parabole from para = beside, near + ballo = throw, cast; English "parable") is literally a throwing beside or placing of one thing by the side of another (juxtaposition as of ships in battle in classic Greek). The metaphorical meaning is to place or lay something besides something else for the purpose of comparison. (Mt 24:32, Mk 13:28, Mk 3:23, Lk 14:7). An illustration (Mt 13:3). In Hebrews 9:9 the idea is of something (OT Tabernacle) that serves as a model or example pointing beyond itself for later realization and thus a type or a figure.
Mateus 24
MacArthur - Jews were used to the fig tree's functioning as an illustration. Jotham used it in his story shouted to the inhabitants of Shechem from the top of Mount Gerizim (Jdg. 9:10-11); Jeremiah saw two baskets of figs in his vision after Nebuchadnezzar took captives from Judah to Babylon (Jer. 24:1-10); Hosea used it as a figure in his prophecy about Israel (Hos. 9:10); and Joel used a splintered fig tree to illustrate the devastation of Judah by a plague of locusts (Joel 1:4-7). Few figures would have been better known to the disciples than that of the fig tree, which Jesus Himself had used on numerous other occasions as a teaching aid (see Mt. 7:16; 21:19; Luke 13:6-9)… Even children knew that a budding fig tree meant it was spring and that summer would soon follow, when the ripened figs would be harvested. Throughout the gospel of Matthew, the figure of harvest represents judgment, the time of separating unbelievers from believers and of condemning the unbelievers to judgment (Mt 3:12, 10, 9:37, 38, 13:30)… In all of those instances, the harvest symbolizes a time of rewarding the righteous and punishing the wicked. In this present parable of the fig tree Jesus was simply illustrating to the disciples that, when the signs He had just been describing begin to transpire, the time of His return will be very near. (MacArthur New Testament Commentary) When its branch has already become tender - When is an expression of time and that (the timing of these events in Mt 24:15-29) is the major message of Jesus' parable. When (or whenever) in this context refers to the point in time which will be determined by the condition of the tree, that condition being "When its branches bud and its leaves begin to sprout, you know that summer is near." (NLT) The young shoot becomes tender and succulent because of flowing sap which is followed by sprouting of the leaves. Tender (527)(hapalos) literally means yielding to pressure and in the NT is used of sprouting branches, those that are soft and tender. Hapalos was used in secular Greek of "fresh" fruit, of "tender" meat, of soft to the touch (speaking of the body) and figuratively of something that was soft or gentle (as a gentle laugh) or something that was soft or delicate. The only two uses are Mt 24:32 and Mark 13:28. Liddell-Scott-Jones - I soft to the touch, tender: in Homer mostly of the human body, i.e. the life of young animals; of persons, delicate; of flowers; of raw fruit; of tender meat; soft-boiled, of eggs, of a gentle fire. Metaphorically - soft, gentle, delicate, In bad sense, soft, weak Hapalos - 8x in Septuagint - Ge 18:7 ("tender"); Ge 27:9 ("young goats"); Ge 33:13 ("frail"); Dt 28:54 ("refined"), Dt 28:56 ("refined"); 1Chr 22:5; ("inexperienced"); 1Chr 29:1 ("inexperienced"); Isa 47:1 ("tender") Puts forth (1631)(ekphuo) literally means to cause to grow out and so to generate or cause to grow. "To give rise to something by a physical process" (BDAG), to generate. The only 2 uses are Mt 24:32 and Mk 13:28 with no uses in the Septuagint. Ekphuo is in the which pictures the fig tree in the process of budding and sprouting leaves. Liddell-Scott-Jones - 1. generate: mostly of the male, beget, 2. rarely of the female, bear, 3. generally, produce., of seed, germinate, D. 24.154. Passive with plural and aorist, to be engendered, born from, a born tattler. Grow, of hair; spring, take rise, of muscles. You know that summer is near - Figs ripened in the summer. This is the message conveyed by the budding fig tree, an early sign that summer was nigh. Know (1097)(ginosko) means they would know by experience. Most of Israel was an agriculturally oriented society, and they understood the signs of summer in plants. In this case, it was common knowledge that the budding fig tree signaled the nearness of summer. Lift Up Your Heads, Rejoice Lift up your heads, rejoice, Redemption draweth nigh; Now breathes a softer air, Now shines a milder sky; The early trees put forth Their new and tender leaf; Hushed is the moaning wind That told of winter's grief. Lift up your heads, rejoice, Redemption draweth nigh; Now mount the laden clouds, Now flames the darkening sky; The early scattered drops Descend with heavy fall, And to the waiting earth The hidden thunders call. Lift up your heads, rejoice, Redemption draweth nigh; O note the varying signs Of earth, and air, and sky; The God of glory comes In gentleness and might, To comfort and alarm, To succor and to smite. He comes, the wide world's king, He comes, the true heart's friend, New gladness to begin, And ancient wrong to end; He comes, to fill with light The weary waiting eye; Lift up your heads, rejoice, Redemption draweth nigh. Matthew 24:33 even so you too, when you see all these things, recognize that He is near, right at the door: houtos kai humeis hotan idete (2PAAS) panta tauta ginoskete (2PPAM) hoti eggus estin epi thurais. CLICK FOR >60 ENGLISH TRANSLATIONS OF THIS VERSE KJV So likewise ye, when ye shall see all these things, know that it is near, even at the doors. NET So also you, when you see all these things, know that He is near, right at the door. ESV So also, when you see all these things, you know that He is near, at the very gates. NIV Even so, when you see all these things, you know that it is near, right at the door. NLT In the same way, when you see all these things, you can know His return is very near, right at the door. YLT so also ye, when ye may see all these, ye know that it is nigh -- at the doors. ASV even so ye also, when ye see all these things, know ye that He is nigh, even at the doors. BBE Even so, when you see all these things, you may be certain that He is near, even at the doors. CJB In the same way, when you see all these things, you are to know that the time is near, right at the door. CSB In the same way, when you see all these things, recognize that He is near-- at the door! When - Mt 24:3 Recognize - Eze 7:2-14 Heb 10:37 Jas 5:9 1Pe 4:7 Matthew 24 Resources - Multiple Sermons and Commentaries Parallel passages: Mk 13:29 “Even so, you too, when you see these things happening, recognize that He is near, right at the door. Lk 21:31-note “So you also, when you see these things happening, recognize that the kingdom of God is near. JESUS IS "KNOCKING" AT THE DOOR Even so (houto) means in this way, in this manner just described. In context Jesus is clearly referring to the preceding parable. The idea is "in the way described (in the parable of the fig tree)." You too - This does not take a doctorate in theology to grasp. As discussed below, when the events described, especially the dramatic visual event in Mt 24:15 occurs, this will begin the final countdown of the last 3.5 years of this present age. At that time it will be clear to everyone who has spiritual eyes to see and is alive on earth that the coming of the King (with His Kingdom) is about to occur. When - expression of time - When is when? Recall Matthew's earlier words "And as He was sitting on the Mount of Olives, the disciples came to Him privately, saying, "Tell us, when will these things be, and what will be the sign of Your coming, and of the end of the age?" (Mt 24:3) When you see - Notice that these will be things that are visible to the eye! I do not think it is an accident that the last time Jesus used the phrase "When you see" is found in Mt 24:15. In fact these two verses are the only uses of this phrase in Matthew. They are perfectly paralleled in Mark 13:14 and Mark 13:29. As discussed below, this would support that one of the things they would see would be the sign in Matthew 24:15. Luke 21:31 also has the phrase "Even so you, too, when you see these things happening, recognize that the kingdom of God is near." All these things - What things? What has Jesus just described? All these things could take one all the way back to Matthew 24:4 and include everything in between. However most of those things described are not specific "timing" signs, which is what the parable of the fig tree becoming tender and sprouting leaves calls for (i.e., a clear sign that "summer is near."). And so as we read back through Matthew 24, clearly the most specific visible sign is found in Mt 24:15 ("When you see… "). So one of the "these things" would be the revelation of the abomination of desolation which marks the "beginning of the end," the beginning of the unprecedented, never to be repeated Great Tribulation (Mt 24:21). He goes on to warn that false Christs and false prophets will abound. Finally He says that immediately after the Tribulation, the cosmos will experience chaos, which indicates a clear sign that His coming and the end of the age are very near. And remember if you are holding to a 70AD fulfillment of Mt 24:15-22, it is very clear that the cosmic signs of Mt 24:29 have not yet occurred. John MacArthur on all these things - When the context is studied carefully, Jesus' application of the parable is as unmistakable as its analogy is uncomplicated. All these things can only refer to what He has been talking about-the birth pains (Mt 24:4-14), the abomination of desolation (Mt 24:15), the need to flee because of the impending perils (Mt 24:16-28), and the catastrophic upheaval of the universe (Mt 24:29). Those things will indicate that He is near, just as the budding fig tree indicates that summer, the harvest time, is near. (MacArthur New Testament Commentary) Kent Hughes makes an interesting comment that "All they had to do was watch Jerusalem for the details he described and they would know." The problem with that statement is that it disregards the other very clear, earth and heaven shaking signs of the times (Mt 24:29-note, Mk 13:24-25, Lk 21:25 calls them signs). God is not a God of confusion so when He says they are signs, they are guideposts showing that His return is nigh. These signs did not occur when Jerusalem was destroyed in 70 AD. He is near (literally "it is near")- There is no specific subject of the verb "is". The translations are divided between the subject being "it" or "He," the former referring to an event, the latter to a person. In the parallel account of the parable of the fig tree in Luke 21:31 it reads "Even so you, too, when you see these things happening, recognize that the kingdom of God is near." This of course creates no problem with interpreting Matthew 24:33 as a "He" because a kingdom must have a King and His Name is Jesus. Notice that the translations above are divided between "it" and "He" but most favor the latter translation. On the other hand even "it" would be fine, because compared with Luke's passage, it signifies the Kingdom, which in turn signifies a King! Near (1451)(eggus - see below) means near in space or near in time. In context the emphasis is primarily on near in time. Recognize (1097)(ginosko) means to know by experience. When you experience all of these things, they are like the sound of someone "knocking at the door!" Either HE is near or IT is near (the end of the age, the timing of which corresponds to His return). NET Note - The verb ginoskete, "know" can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event. Jesus is urging the the reader to realize what is happening. Right at the door (cp Mk 13:29) - Right is added by NAS. The common figure of speech at the door expresses nearness. It does not tell us how near. In fact James used the phrase to describe "the Judge is standing right at the door." (James 5:9) In that context the idea would be that the return of Jesus is always imminent, but it does not tell us how close it is. Hiebert notes that more literally the Greek reads "upon the doors (plural)" where "upon" "pictures the subject so near as in fact already located on the doorstep." Weber - An observer could watch a fig tree begin to produce leaves (and green fruit) in late spring as a sign that summer is near. In the same way, an observer of history who knows the preceding teachings of Jesus was now equipped to know when the Messiah's coming is near, right at the door. This implies immediacy, but still not a specific time. (Holman New Testament Commentary) Near (1451)(eggus) means near in space - either at or to a short distance away (Lk 19:11, Ge 19:20; 45:10) or near in time - a short time away in the future, imminent (Mt 24:32-33, 26:18, Jn 2:13). Comparative = egguteron = nearer (Ro 13.11); superlative = eggista = nearest, closest. Eggus is used metaphorically - "peace to those who were near" referring to Jews. (Eph 2:17) Of Gentiles who have been saved having "been brought near by the blood of Christ." (Eph 2:13). "The LORD is near to all who call upon Him, to all who call upon Him in truth." (Ps 145:18) Liddell-Scott-Jones - (I) of Place, near, nigh, at hand: freq. in Hom., c. gen., hard by, near to; nearer to grief, (II) of Time, nigh at hand, (III) of Numbers, etc., nearly: generally, nearly, almost, not nearly, i. e. not by a great deal, nothing like it. not so.. nor yet nearly so; mostly. of Qualities, coming near, very near death. of Relationship, akin to. Thayer has the following... 1. of place and position; a. properly: absolutely, John 19:42, Luke 19:11; John 3:23; John 6:19,23; John 11:18,54; John 19:20; Acts 1:12; Acts 9:38; Acts 27:8. b. tropically; those who are near of access to God, i.e. Jews, and those who are alien from the true God and the blessings of the theocracy, i.e. Gentiles: Eph 2:17 (cf. Isa 57:19); to be brought near, namely, to the blessings of the kingdom of God, Eph 2:13 (so with the rabbis not infrequently to make nigh is equivalent to make a proselyte) near thee, i.e. at hand, already, as it were, in thy mind, Ro 10:8 from Dt 30:14 2. of Time; concerning things imminent and soon to come to pass: Mt 24:32; 26:18; Mk 13:28; Lk 21:30,31; Jn 2:13; 6:4; 7:2; 11:55; Rev 1:3; 22:10; of the near advent of persons: of Christ's return from heaven, Php 4:5 (in another sense, of God in Ps 145:18; near, at the door, Mt 24:33; Mk 13:29; , near to being cursed, Heb 6:8; soon to vanish, Heb 8:13. Eggus - 31x in 31v - NAS Usage: close(1), near(27), nearby(1), nearer(1), ready(1). Matthew 24:32 "Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near; 33 so, you too, when you see all these things, recognize that He is near, right at the door. Matthew 26:18 And He said, "Go into the city to a certain man, and say to him, 'The Teacher says, "My time is near; I am to keep the Passover at your house with My disciples."'" Mark 13:28 "Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near. 29 "Even so, you too, when you see these things happening, recognize that He is near, right at the door. Luke 19:11 While they were listening to these things, Jesus went on to tell a parable, because He was near Jerusalem, and they supposed that the kingdom of God was going to appear immediately. Luke 21:30 as soon as they put forth leaves, you see it and know for yourselves that summer is now near. 31 "So you also, when you see these things (Lk 21:25-29) happening, recognize that the kingdom of God is near. John 2:13 The Passover of the Jews was near, and Jesus went up to Jerusalem. John 3:23 John also was baptizing in Aenon near Salim, because there was much water there; and people were coming and were being baptized-- John 6:4 Now the Passover, the feast of the Jews, was near. 19 Then, when they had rowed about three or four miles, they saw Jesus walking on the sea and drawing near to the boat; and they were frightened. 23 There came other small boats from Tiberias near to the place where they ate the bread after the Lord had given thanks. John 7:2 Now the feast of the Jews, the Feast of Booths, was near. John 11:18 Now Bethany was near Jerusalem, about two miles off; 54 Therefore Jesus no longer continued to walk publicly among the Jews, but went away from there to the country near the wilderness, into a city called Ephraim; and there He stayed with the disciples. 55 Now the Passover of the Jews was near, and many went up to Jerusalem out of the country before the Passover to purify themselves. John 19:20 Therefore many of the Jews read this inscription, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin and in Greek. 42 Therefore because of the Jewish day of preparation, since the tomb was nearby, they laid Jesus there. Acts 1:12 Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day's journey away. Acts 9:38 Since Lydda was near Joppa, the disciples, having heard that Peter was there, sent two men to him, imploring him, "Do not delay in coming to us." Acts 27:8 and with difficulty sailing past it we came to a place called Fair Havens, near which was the city of Lasea. Romans 10:8-note But what does it say? "THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART "-- that is, the word of faith which we are preaching, Romans 13:11-note Do this, knowing the time, that it is already the hour for you to awaken from sleep; for now salvation is nearer to us than when we believed. Ephesians 2:13-note But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ. Ephesians 2:17-note AND HE CAME AND PREACHED PEACE TO YOU WHO WERE FAR AWAY, AND PEACE TO THOSE WHO WERE NEAR; Philippians 4:5-note Let your gentle spirit be known to all men. The Lord is near. Hebrews 6:8-note but if it yields thorns and thistles, it is worthless and close to being cursed, and it ends up being burned. Hebrews 8:13-note When He said, "A new covenant," He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear. Revelation 1:3-note Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it; for the time is near. Revelation 22:10-note And he said to me, "Do not seal up the words of the prophecy of this book, for the time is near. Eggus - 48v in the Septuagint - Ge 19:20; 45:10; Ex 13:17; 32:27; Lev 21:2; 25:25; Num 27:11; Deut 2:19; 4:46; 30:14; 32:35; 34:6; Jdg 3:20; Ruth 3:12; 1Kgs 8:46; 2Chr 6:36; Esther 1:14; 9:20; Job 6:15; 13:18; 17:12; 19:14; Ps 15:3; 22:11; 34:18; 38:11; 85:9; 119:151; Ps 145:18; Prov 27:10; Eccl 5:1; Isa 13:6; 57:19; Jer 12:2; 25:26; 35:4; 48:16, 24; Ezek 6:12; 23:12; 30:3; Dan 9:7; Joel 1:15; 2:1; 3:14; Obad 1:15; Zeph 1:7, 14; Matthew 24:34 Truly I say to you, this generation will not pass away until all these things take place: amen lego (1SPAI) humin hoti ou me. parelethe (3SAAS) genea. aute eos an panta tauta genetai (3SAMS): CLICK FOR >60 ENGLISH TRANSLATIONS OF THIS VERSE KJV Verily I say unto you, This generation shall not pass, till all these things be fulfilled. NET I tell you the truth, this generation will not pass away until all these things take place. ESV Truly, I say to you, this generation will not pass away until all these things take place. NIV I tell you the truth, this generation will certainly not pass away until all these things have happened. Comment: The NIV adds a notation after generation {34 Or race} but this as discussed below (see note) this is probably not the best meaning of the word "generation." NLT I tell you the truth, this generation will not pass from the scene until all these things take place. YLT Verily I say to you, this generation may not pass away till all these may come to pass. ASV Verily I say unto you, This generation shall not pass away, till all these things be accomplished. BBE Truly I say to you, This generation will not come to an end till all these things are complete. CJB Yes! I tell you that this people will certainly not pass away before all these things happen. CSB I assure you: This generation will certainly not pass away until all these things take place. This - Mt 12:45 Mt 16:28 Mt 23:36 Mk 13:30,31 Luke 11:50 Lk 21:32,33 Matthew 24 Resources - Multiple Sermons and Commentaries THE GENERATION THAT WILL PASS AWAY Truly (281)(amen is a transliteration of the Hebrew noun amen [= (0543) amen] and then into Latin and into English and many other languages, so that it is practically a universal word. Amen has been called the best-known word in human speech. Amen is a response to something that has just been said, except in Jesus' teachings. Jesus, Who is Himself the ultimate "Amen" (Rev 3:14-note), is the supreme authority and so it is clearly apropos that His teachings be introduced by amen. John's Gospel has 25 uses of "amen" and every use is a double amen (or double "truly" in the NAS - 25 times). None of the other 3 Gospels use a "double amen." It is also notable that in the four Gospels, amen is used only by our Lord Jesus Christ, almost always "to introduce new revelations of the mind of God." (Vine) Every use of "amen" or "truly" by Jesus serves to affirm what follows and by extension to cause us to pay close attention to the teaching. The Pauline uses of amen occur primarily at the close of his prayers or doxologies, and as such serve to confirm them as "it is firm" (or "so let it be").
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MacArthur writes that "With the culmination of the final phase of the day of the Lord, the heavens will pass away with a roar—a universal upheaval that Jesus Himself predicted in the Olivet Discourse: "Heaven and earth will pass away" (Mt. 24:35). Heavens refers to the visible, physical universe of interstellar and intergalactic space. Like Christ, Peter foresaw the disintegration of the entire universe in an instant "uncreation," not by any naturalistic scenario, but solely by God's omnipotent intervention. The term roar (rhoizedon) is an onomatopoeia—a word that sounds like what it means. It speaks of "a rushing sound," or "a loud noise," and also connotes the whizzing, crackling sounds that objects emit as fire consumes them. On that future day, the noise from the disintegrating atoms of the universe will be deafening, unlike anything mortals have ever heard before. As Peter continues, he expands his earlier statement from 2Pe 3:7: the elements will be destroyed with intense heat, and the earth and its works will be burned up. The word elements (stoicheion) literally means "ones in a row," as in letters of the alphabet or numbers. When used in reference to the physical world, it describes the basic atomic components that make up the universe. The intense heat will be so powerful that the earth and its works will be burned up. God's power will consume everything in the material realm—the entire physical earth—with its civilizations, ecosystems, and natural resources—and the surrounding celestial universe. Yet even in the midst of that mind-boggling destruction, the Lord will protect His sheep. (MacArthur New Testament Commentary) The apostle John amplifies the awesome truth that heaven and earth will indeed one day pass away writing "And I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and (absolutely) no place was found for them." (Rev 20:11) John MacArthur comments on Rev 20:11 - That amazing, incredible statement describes the "uncreation" of the universe. The earth will have been reshaped by the devastating judgments of the Tribulation and restored during the millennial kingdom. Yet it will still be tainted with sin and subject to the effects of the Fall—decay and death; hence it must be destroyed, since nothing corrupted by sin will be permitted to exist in the eternal state (2Pet. 3:13). God will in its place create "a new heaven and a new earth; for the first heaven and the first earth passed away" (21:1; cf. 21:5; Isa. 65:17, 22; 2 Pet. 3:13). The present earth and heaven will not merely be moved or reshaped, since John saw in his vision that no place was found for them. They will be uncreated and go totally out of existence. This is nothing less than the sudden, violent termination of the universe (cf. Ps. 102:25-26; Isa. 51:6; Mt. 5:18; 24:35; Luke 16:17; 21:33; Heb. 1:11-12; 12:26-27). (MacArthur New Testament Commentary) Tony
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MacArthur comments that "On another occasion He said, "It is easier for heaven and earth to pass away than for one stroke of a letter of the Law," that is, His Word, "to fail" (Luke 16:17). It is not possible for the Word of God to be broken (John 10:35), including what Jesus says here about the end time. The psalmist established the same great truth when he wrote that Scripture is "clean, enduring forever" (Ps. 19:9). Whatever is touched by sin must pass away. The Word is untouched! It is like silver refined seven times in a furnace of fire-utterly pure (Ps. 12:6). (MacArthur New Testament Commentary) Tony Garland on when the heaven and earth will pass away - At the opening of the sixth seal, "the sky receded as a scroll when it is rolled up" (Rev. 6:14-note). Here, the old order of things gives up its dead and retreats in preparation for the creation of a new heavens and earth: "Now I saw a new heaven and a new earth, for the first heaven and first earth had passed away. Also there was no more sea" (Rev. 21:1-note). Jesus had predicted that God's word would outlast the first heavens and earth: "Heaven and earth will pass away, but My words will by no means pass away" (Mat. 24:35). The first heavens and first earth were preserved by God's word for a time, but now the time has come for their judgment by fire and the perdition of ungodly men (2Pe 3:7-note). This marks the end of the period of The Day of the LORD. I WILL RETURN After American troops were forced to surrender the Philippines in May, 1942, General Douglas MacArthur vowed to retake the islands, giving his famous "prophetic promise" "I WILL RETURN" which was printed on thousands of matchbooks, buttons, bars of soap and leaflets dropped by air all over the Philippines to encourage and give hope. MacArthur kept his promise! But even better the "Commander of the Lord's army" (Josh 5:15NLT), Jesus our Messiah, made a similar "prophetic promise" to His disciples declaring "I go to prepare a place for you" and "I WILL COME AGAIN!" (Jn 14:3) As Hoekema rightly observes "The faith of the New Testament is dominated by this expectation." Indeed, the NT has some 318 prophetic promises (direct and indirect) describing Messiah's triumphant return as King of kings, and Lord of lords (Rev 19:11-16-note), which means that there is approximately one prophecy on the Second Coming in every 20 verses! In fact it has been estimated that for every prophecy of Messiah's First Coming, there are eight describing His Second Coming! As the old Scottish preacher said "The doctrine of Messiah's Second Coming, as it appears in the NT, is like a lofty mountain that dominates the entire landscape." John Walvoord adds that Messiah's Second Coming is also "implied in hundreds of OT prophecies" often mingling them with His first coming as in Isa 61:1-2a which was fulfilled at Messiah's first coming (Lk 4:18-21) and Isa 61:2b which describes "the day of vengeance of our God to comfort all who mourn" to be fulfilled at Messiah's Second Coming. And so just as MacArthur's promise on leaflets gave hope during the dark days of WWII, the prophecies of Messiah's Second Coming "give us hope and encouragement as we wait patiently for God's promises" (Ro 15:4NLT-note). As this world grows darker and the promised return of Messiah grows brighter, we should continually be "looking (expectantly) for the BLESSED HOPE and the appearing of the glory of our great God and Savior, Christ (Messiah) Jesus." (Titus 2:13-note) Paul called Messiah's return 'the Blessed Hope' and as our world unravels morally and ethically, indeed He appears to be the only Hope for the hopeless world! It is fascinating that the largest type used by newspapers for headlines of astounding events is called "second coming" type and is reserved for the most amazing front-page news (beginning or end of wars, moon landings, etc). One day soon every eye "will see Him," (Rev 1:7-note) the One for Whom "Second Coming" type was named! Messiah came first as the "Man of sorrows" (Isa 53:3), but will come again "with power and great glory" (Mt 24:30-note) as Judge and King (2Ti 4:1-note). Martin Luther well said, 'I preach as though Messiah died yesterday, rose from the dead today and was coming back tomorrow." How different our lives would be if we lived each day with that mindset! As one has well said "Don't complain about what this world is coming to. Proclaim the One Who is coming to this world!" Amen! "And for the hope of His return, Dear Lord, Your Name we praise; With longing hearts we watch and wait; For that great day of days!" (Sherwood) God's Enduring Word - At the beginning of World War II, aerial bombings flattened much of Warsaw, Poland. Cement blocks, ruptured plumbing, and shards of glass lay strewn across the great city. In the downtown area, however, most of one damaged building still stubbornly stood. It was the Polish headquarters for the British and Foreign Bible Society. Still legible on a surviving wall were these words: "Heaven and earth will pass away, but my words will never pass away" (Mt 24:35). Jesus made that statement to encourage His disciples when they asked Him about the "end of the age" (Mt 24:3). But His words also give us courage in the midst of our embattled situation today. Standing in the rubble of our shattered dreams, we can still find confidence in God's indestructible character, sovereignty, and promises. His enduring Word assures us of His unfailing love. The psalmist wrote: "Your word, Lord, is eternal; it stands firm in the heavens" (Ps. 119:89). But it is more than the word of the Lord; it is His very character. That is why the psalmist could also say, "Your faithfulness continues through all generations" (Ps 119:90). As we face devastating experiences, we can define them either in terms of despair or of hope. Because God will not abandon us to our circumstances, we can confidently choose hope. His enduring Word assures us of His unfailing love. Thank You, Lord, for the gift of Your Word. Thank You for its truth, its timelessness, and the guidance You give us by that Word. Help us believe and trust everything You say. We can trust God's unchanging Word. The Enduring Word - Heaven and earth will pass away, but My words will by no means pass away. —Mark 13:31 - At Dublin Castle in Ireland is the Chester Beatty Library, named for an industrialist who gave generously to charity. The beautiful library includes a quaint coffee shop and a variety of exhibits. The exhibit that grabbed my attention was the ancient manuscripts. I slowly walked through the area and viewed fragments of the New Testament Gospels dating back to the third century ad. The scrolls were among the oldest known biblical texts until the discovery of the Dead Sea Scrolls in the mid-20th century. God's Word, preserved through the years! As I looked at those portions of inspired text, I was moved by the permanence of the Word of God. It is because of the enduring nature of God's Word that we can have confidence in the message it contains. Jesus said, "Heaven and earth will pass away, but My words will by no means pass away" (Mark 13:31). Later, Jesus' disciple Peter would write, "All flesh is as grass, and all the glory of man as the flower of the grass. The grass withers, and its flower falls away, but the Word of the Lord endures forever" (1Peter 1:24-25). God's Word, enduring through the ages, is still the most trusted guide for living. The Bible stands, and it will forever When the world has passed away; By inspiration it has been given— All its precepts I will obey. —Lillenas Like a compass, the Bible always points you in the right direction. Heaven (3772)(ouranos) in the physical sense is the over-arching, all-embracing heaven beneath which is the earth and all that is therein. It the spiritual sense ouranos means the abode of God, the angels and the regenerate after death - Mt 18:19. Ouranos can also refer to the sky (Mt 16:2,3, Mt 24:29, 30, Lk 4:25, Acts 1:10-11) and to air (Mt 6:26, 8:20). Earth (1093)(ge) means earth, the planet on which we live (Mt 5:18, 35). In Acts 17:26 "The face of the earth" refers to the planet earth. In Ps 1:4 the phrase "wicked...are like chaff the wind drives away" in the Septuagint reads "the ungodly...the wind scatters from the face of the earth (ge)." In Acts 13:47 Paul quoting Isaiah 42:6 recalls Jehovah's original intention for Israel to evangelize the entire world declaring "I have placed you as a light for the Gentiles, that you may bring salvation to the end of the earth (figuratively = "global gospelization!")." As an aside, it is interesting that the largest concentration of the NT uses of ge (67/250 uses) occur in the last book of the Bible, the Revelation, when God will pour out His righteous wrath upon the earth and those who dwell on it (so-called "earth dwellers")! Matthew 24:36 But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone. Peri de tes hemeras ekeines kai horas oudeis oiden (3SRAI) oude oi aggeloi ton ouranon oude o huios eis me o pater monos CLICK FOR >60 ENGLISH TRANSLATIONS OF THIS VERSE Mt 24:42,44 Mt 25:13 Zec 14:7 Mk 13:32 Acts 1:7 1Th 5:2, 2Pe 3:10 Rev 3:3 Rev 16:15 Matthew 24 Resources - Multiple Sermons and Commentaries SETTING DATES FOR CHRIST'S RETURN No doctrine is more closely linked to practical daily living than that of the Lord's return. But (de) - Normally this introduces a contrast but in this case the "but" (de) is coupled with another Greek word "peri" which is better translated "but concerning" (as in Mt 24:36ESV) and frequently indicates a move to a new thought (e.g., (Mt 22:31; Mk 12:26; 13:32; Ac 21:25; 1Co 7:1; 8:1; 12:1; 16:1, 12; 1Th 4:9, 13; 5). Ray Pritchard rightly said that "We face two dangers whenever we talk about the Second Coming: A. Becoming more concerned about the date and the signs than about his return. B. Ignoring the truth of the Second Coming and living as though he will never return. Frankly, I don't know which is worse… God knows the future because he has ordained the future. God reveals the existence of certain future events. (Bible prophecy) God chooses not to reveal the timing of those future events. No matter how many times we may ask the question, God's answer is always the same: "It is not for you to know." What is left for us is to know as much as we can know and to trust God for the rest. That perspective comes through clearly in Matthew 24." (Matthew 24:36-51 Does Anybody Really Know What Time It Is? Why Christ May Come at Any Moment) Before you read my comments on Mt 24:36-51 you need to be aware that this is a difficult passage to interpret and there is no clear consensus on how it should be interpreted even among conservative evangelical writers. Why is this section so difficult (as if Mt 24:1-35 is not difficult enough!)? Dilemma is defined as a situation in which a difficult choice has to be made between two or more alternatives. Here the dilemma is how can Jesus' Second Coming be preceded by clear signs in Mt 24:15, Mt 24:21, Mt 24:27, Mt 24:29, et al, and still be a time regarding which Jesus says "of that day and hour no one knows?" In addition, Jesus' warnings against being unprepared in Mt 24:36-51 seem to be describing a time (as in the days of Noah) in which it is "business as usual" for the world (Mt 24:37, 38ff). And yet we know that in the time of the Great Tribulation there will be "business" like the world has never seen nor will ever see again (Mt 24:21-note). At that time believers (and even unbelievers - Rev 6:16-17-note) will surely be aware of the fact that the end of the age and the return of the King is near (e.g., Lk 21:28). And as discussed below, because of the distinct time segments (7 years, 3.5 years, 1260 days, 42 months) of the Seventieth Week of Daniel, it would seem to be theoretically possible to know the day of Jesus' return (see some thoughts on this point). And yet Jesus clearly states not even the Son knows, so how can men expect to know? Can you see the dilemma that these passages in Matthew 24 pose? I must confess that I am at a loss to explain how on one hand signs point to His return and on the other hand we cannot know the day nor the hour. As discussed below because of this dilemma some have been led to believe Jesus is referring to the signless Rapture and not to His Second Coming. There are basically two different approaches to explaining this dilemma. (1) Some, such as Ray Stedman (A Thief in the Night), Arnold Fruchtenbaum, et al (see note 8), interpret this section as a description of the Rapture of the church, reasoning that Jesus' description of "business as usual" (Mt 24:37-39ff) simply cannot be true of the horrible time of the Tribulation and therefore must be a description of the Rapture which could happen at any time (if one holds to a pre-tribulation view of the rapture). (2) The other interpretation, held by the majority of commentators is that Jesus' words are calling for men to ready for His return at the end of the Great Tribulation but that the rapture is not taught in Matthew 24 (See notes 6 and 7). After studying this text for some time, I am uncertain of which position is correct, although I favor interpretation (2). Therefore in these comments I am referring to His return as something for which we should always be prepared because that is what the tenor of the text teaches - Be prepared! It's a good motto for the Boy Scouts and a great motto for believers of every age! For those who would like to study this issue in more depth, below are resources that may be of assistance: John Hart - Should Pretribulationists Reconsider the Rapture in Matthew 24:36-44? - Pt 1 John Hart - Should Pretribulationists Reconsider the Rapture in Matthew 24:36-44? - Pt 2 John Hart - Should Pretribulationists Reconsider the Rapture in Matthew 24:36-44? - Pt 3 John Hart writes that "Most if not all posttribulationists argue that the Rapture of the church is described in Mt 24:36-44 and that this Rapture coincides perfectly with the return of Christ after the Tribulation period mentioned in Mt 24:29-31.5 By far, the most common interpretive approach by pretribulationists is to assign Matt 24:29-31 and Mt 24:36-44 to the same posttribulational Second Coming of Christ.6 Accordingly, the Rapture is not found in the Discourse whether it is a posttribulational or pretribulational Rapture.7 Nevertheless, a few, but only a few, pretribulationists argue that the Rapture is taught in Matthew 24, specifically in 24:36-44.8 (Ref) 5 Gundry, The Church and the Tribulation, 129-39; Douglas J. Moo, "The Case for the Posttribulation Rapture Position," in Gleason L. Archer et al., Three Views on the Rapture: Pre-, Mid-, or Post-Tribulational? (Grand Rapids: Zondervan, 1984), 190-96. 6 Contra Carson, who thinks that the most common view among pretribulationists is to assign Mt 24:36-40 to the rapture of the church. D. A. Carson, "Matthew," Expositor's Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1984), 8:494. Later, on p 495, however, he acknowledges that many dispensationalists deny the rapture in the Discourse. 7 Louis A. Barbieri Jr., "Matthew," Bible Knowledge Commentary, NT, ed. John F. Walvoord and Roy B. Zuck (Wheaton: Victor Books, 1983), 76-79; Paul N. Benware, Understanding End Times Prophecy: A Comprehensive Approach (Chicago: Moody, 1995), 209; Ron J. Bigalke Jr., "The Olivet Discourse: A Resolution of Time," Conservative Theological Seminary Journal 9 (spring 2003): 106-40; Thomas R. Edgar, "An Exegesis of Rapture Passages," in Issues in Dispensationalism, ed. Wesley R. Willis, John R. Master, and Charles C. Ryrie (Chicago: Moody, 1994), 217, 221; Paul D. Feinberg, "Dispensational Theology and the Rapture," in Issues in Dispensationalism, ed. Wesley R. Willis, John R. Master, and Charles C. Ryrie (Chicago: Moody, 1994), 242-43; Feinberg, "The Case for the Pretribulation Rapture," Three Views, 80, 225, 229-31; E. Schuyler English, Rethinking the Rapture (Neptune, NJ: Loizeaux Brothers, 1954), 41-55; Ed Glasscock, Matthew, Moody Gospel Commentary (Chicago: Moody, 1997), 476; William K. Harrison, "The Time of the Rapture as Indicated by Certain Passages: Part III: The Time of the Rapture in the Light of Matthew 24," Bibliotheca Sacra 115 (April-June 1958): 109-19; John MacArthur Jr., The MacArthur New Testament Commentary: Matthew 24-28 (Chicago: Moody, 1989), 70-72; Russell L. Penney, "Why the Church Is Not Referenced in the Olivet Discourse," Conservative Theological Journal 1 (April 1997): 47-60; J. Dwight Pentecost, Things to Come: A Study of Biblical Eschatology BORROW (Grand Rapids: Zondervan, 1964), 162, 275-85; James F. Rand, "The Eschatology of the Olivet Discourse" (Th.D. dissertation, Dallas Theological Seminary, 1954), 126, 162; Charles C. Ryrie, Come Quickly, Lord Jesus: What You Need to Know about the Rapture (Eugene, OR: Harvest House, 1996), 94-97; Ryrie, What You Should Know about the Rapture (Chicago: Moody, 1981), 82-84; Renald Showers, Maranatha: Our Lord Comes! BORROW - EXCELLENT BOOK! (Bellmawr, NJ: Friends of Israel Gospel Ministry, 1995), 178-84; John A. Sproule, "An Exegetical Defense of Pretribulationism" (Th.D. dissertation, Grace Theological Seminary, 1981), 56, 60; Gerald B. Stanton, Kept from the Hour (Miami Springs, FL: Schoettle, 1991), 57-65; David L. Turner, "The Structure and Sequence of Matt 24:1-41: Interaction with Evangelical Treatments," Grace Theological Journal 10 (spring 1989): 21-22; Stanley D. Toussaint, "Are the Church and the Rapture in Matthew 24?" BORROW in When the Trumpet Sounds, ed. Thomas Ice and Timothy Demy (Eugene, OR: Harvest House, 1995), 235-50; Stanley Toussaint, Behold the King: A Study of Matthew BORROW (Portland: Multnomah, 1980), 280-82; John F. Walvoord, The blessed hope and the tribulation : a Biblical and historical study BORROW (Grand Rapids: Zondervan, 1976), 85-90; John F. Walvoord, "Christ's Olivet Discourse on the Time of the End: Part I," Bibliotheca Sacra 128 (April 1971): 116. 8 Arnold G. Fruchtenbaum, The Footsteps of the Messiah: A Study of the Sequence of Prophetic Events (San Antonio: Ariel Press, 1982), 446-47; Hodges, Jesus, God's Prophet, 24-32; Dave Hunt, How Close Are We? Compelling Evidence for the Soon Return of Christ BORROW (Eugene, OR: Harvest House, 1993), 105-6, 210-11, 238, 314-15; J. F. Strombeck, First the rapture : the church's blessed hope BORROW (Moline, IL: Strombeck Agency, 1950), 68-71; Ray C. Stedman, What on Earth's Going to Happen? BORROW (Glendale, CA: Regal Books, G/L Publications, 1970), 130-43. Beechick understands the Discourse as a double reference, applying to both tribulation saints and the church. Allen Beechick, The Pretribulation Rapture BORROW(Denver: Accent Books, 1980), 231-68. Wood states that the Discourse implies the rapture in Mt 24:42-44 and that Jesus' language has an unusual similarity to other passages on the pretribulational rapture. Leon J. Wood, The Bible & future events : an introductory survey of last-day events BORROW (Grand Rapids: Zondervan, 1973), 91 (Ed: Add John
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MacArthur - Although there will be observable, worldwide, and unmistakable indications of His coming just before it occurs, the exact time will not be revealed in advance. Of that day and hour no one knows, Jesus declared categorically. The signs He had just been describing will be conclusive proof that His arrival is very near. Once they have begun, the general time period of His return will be known, because one of the key purposes of the signs will be to make it known. But even during those sign-days the precise day and hour of Jesus' appearing will not be known, a truth He reiterates several times in this Olivet discourse (see Mt 24:42, 44, 50; 25:13). William
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MacArthur notes the following: Therefore, even on this last day before His arrest, the Son did not know the precise day and hour He would return to earth at His second coming. During Christ's incarnation, the Father alone exercised unrestricted divine omniscience. Ed Glasscock echoes this understanding: "The Lord did not attempt to display His deity but rather, in contrast, emphasized His humanity. As an obedient servant in His humanity, Jesus did not know the day or the hour of His return." Jesus is saying that in essence He was not telling them at that time when He was returning. However, this does not mean that those at a future time would not be able to know when He was returning. Yeager says: "The thought of the context is that at the time that Jesus spoke this to His disciples, and even yet now, at the current writing, nobody knows the day and the hour." 4 It is not until after the rapture, when one is in the tribulation that God's prophetic clock will resume ticking. For believers living during that time they will be able to know at least the day when Christ will return to planet earth. (Ed: see discussion of this statement) (Matthew 24:36-39 No One Knows) (Bolding added) Spiros Zodhiates explains nor the Son not knowing about the timing of His return - If we take the unqualified "Son" here as the Son of man-not the Son of God-then we can offer the rational interpretation that the triune God, the Father, the Word, and Holy Spirit, did not reveal to the human nature of Christ (the "Son of man" who "increased in wisdom" [Lk 2:52]) the time of His return of which the Lógos (Second Person of the Godhead) or Infinite Wisdom had no need of revelation. In His humanity, He may have laid aside this particular detail as He did His glory. This is logically scriptural, and it was the mainstay argument of the most famous Greek Trinitarian in Christian history, Athanasius. It was used successfully against the Arians in the fourth century, the Nestorians in the fifth, and against every cult that has denied the Trinity since. (Exegetical Commentary on Matthew) D E Hiebert has an interesting thought noting that "God's wisdom graciously withheld any indication of a definite date for the Second Coming, otherwise no believer living before the indicated date could have experienced the purifying hope of His coming (1John 3:2-3)." Henry
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MacArthur says "The time period of the second coming will be known (Ed: He is referring to the "general" time period), it has to be known. It has to be known because of all the sequence of events. The abomination of desolation will be an historical event. The tremendous worldwide conflicts, the wars, the rumors of wars, the nation rising against nation, kingdom against kingdom, the famines, the pestilences, the descriptions of Revelation 6-18 where the fresh water is devastated and the salt water is devastated and the sea is turned to blood and where the day is set off its normal cycle and daylight is shortened and there's a greater amount of darkness, and all of those events that are very observable will indicate that it is the general period and the general time of the Second Coming. But the day and the hour will not be known. That will come with suddenness in an unexpected way. The period of the Tribulation, very clearly indicated, and we know the coming of the Son of Man, verse 29 says, is immediately after the Tribulation. But how immediately, we don't know." To approach it another way, remember this: That both Daniel in the Old Testament and John in the New Testament writing in Revelation tell us that the Tribulation period, the Great Tribulation, is a period of three and a half years, 42 months, 12 hundred and 60 days. We find that in Daniel 7:25, 9:27, and 12:7. We find it in Revelation 11 verses 2 and 3, in Revelation chapter 12 verse 14 and Revelation 13 verse 5. So there are all those indicators, very clearly, that that's a three-and-a-half-year period. It starts with the abomination of desolation in Mt 24:15, the antichrist setting up his self-worship. So that's very observable. Then it'll be three and a half years. Immediately after, says Mt 24:29, comes the sign of the Son of Man in heaven. Now, how immediately after, we don't know. And once the sign comes, we don't know how long it'll be before He actually establishes the kingdom. So there's some latitude in that. There's a period of time in there - Daniel gives us a hint of it because in Daniel 12:11, Daniel speaks of a period of testing and tribulation of 1290 days, so he adds another 30 days on the end. And then in Daniel 12:12, he speaks of 1335 days - he adds another 45, making a total of 75 days. So Daniel sees a three-and-a-half-year period, 42 months, 1260 days, and then he sees another period, which is not described, as to its content of 75 days. So we don't know exactly the day and the hour. The time period, yes; the general period, yes. Now, we only know that once that period has begun, right? We don't know it now because we don't know what generation that's going to come upon. It will be initiated with the Rapture of the church. That hasn't happened. And then three and a half years of peace as antichrist comes to the political rescue of the Middle Eastern country of Israel and brings them safety and starts to build his revived Roman Empire in Europe. And everything's going along fine. And then it's in the middle of that seven-year period that all this begins when he sets up the worship of himself. So the Rapture, the rise of antichrist, the birth pains, the sign of the Son of Man, those have not happened yet. We don't know what generation they will come upon. It could be this generation. It could happen any moment, the church removed and the Tribulation begins. So we don't know what generation it is. But the generation that it comes upon, even with all those signs, even with all that goes on, still won't know the exact day and the exact hour when Christ is coming. That is a secret. Now, this is not talking about the Rapture, this is talking about the second coming. We're at the end of the Tribulation here, as is every obvious from verse 29. We have passed through the time of the Tribulation in the thinking of Matthew and the teaching of our Lord. (Ready or Not—Here I Come!, Part 1) Thomas Ice disagrees with MacArthur asking What does this mean (Ed: Jesus' statement in Mt 24:36) in light of the fact that Matthew 24:4-31 speaks concerning the tribulation period that is seven 360-day years, divided at the midpoint by the abomination of desolation? In other words, alert believers in the tribulation should be able to know the exact day of the Second Coming. I believe that believers in the tribulation will indeed be able to know the day of Christ's return since Luke 21:28 says, "But when these things begin to take place, straighten up and lift up your heads, because your redemption is drawing near." Also, Matthew 24:34 is a time related statement saying that the generation that sees "all these things," (i.e., the events of the seven-year tribulation) will not pass away until Christ returns." (Matthew 24:36-39 No One Knows) In his Study Bible notes MacArthur writes that "even with all those indisputable signs and precisely designated periods, the exact day and hour will not be known by any human beings, not even Tribulation believers, in advance." (MacArthur New Testament Commentary) So whether a Tribulation believer cannot know (MacArthur) or can know (Ice) the day of Christ's return, one thing is certain. Anyone who becomes a believer during the Tribulation/Great Tribulation will certainly know that the return of Christ is very near (within the next seven years) and given the persecution and martyrdom inflicted by the Antichrist (in the last 3.5 years - the Great Tribulation), this sure hope will be soul stabilizing truth that enables tried saints to endure to the end (either the end of their life if martyred or to the end of the age when Christ returns, cp Mt 24:13-note)! Perhaps John Walvoord offers the balanced explanation - In any case, Christ points out that while prophecy is absolutely certain of fulfillment, the day of the Second Coming is not revealed, although the approximate time will be known by those living in the Great Tribulation… While these illustrations, beginning in Mt 24:32, have as their primary interpretation and exhortation the situation immediately preceding the Second Coming of Christ, there are parallels to those living today in expectation of the rapture. Believers today also need to be faithful, to be recognizing the signs of the times, and to be living in such a way that they are ready for the Lord's return. Even among those who differ in their basic interpretation of prophecy, there is this constant unifying note of being ready for the Lord's return. John Calvin, for instance, in commenting on 1 John 2:18, states, "It behooves us to comfort ourselves at this day, and to see by faith the near advent of Christ … nothing more now remained but that Christ should appear for the redemption of the world." Martin Luther likewise anticipated the early return of the Lord, stating "I think the last day is not far away." He also adds, "The world runs and hastens so diligently to its end that it often occurs to me forcibly that the last day will break before we can completely turn the Holy Scriptures into German. For it is certain from the Holy Scriptures that we have no more temporal things to expect. All is done and fulfilled." So today, even though we may not understand all the prophetic Word and may not interpret it alike, believers should be looking for the coming of the Lord. As stated in 1John 3:3, "And everyone who has this hope (1Jn 3:2) on Him purifies himself, just as He is pure." (Matthew: Thy Kingdom Come - Matthew 24 The Signs of the End of the Age) Robert Neighbour asks "Is Christ's Coming Near?" -- "For yet a little while, (how little, how little) and He that cometh will come, and will not tarry" (Heb. 10:37). We may not know the day of the coming of Christ, but we certainly may know the times and the seasons. If the men of the world can discern the sky and foretell whether it will be fair or foul weather, surely we can discern the signs of the times (see Mt 16:3). Where is the bride that does not know that her marriage draws near? She knows it long before the public knows. It is her secret; it is the joy of her heart; and God has written certain things across the years by which we will know when the time of His coming is near. 1. There are the Jewish signs. Truly when the fig tree puts forth its leaves, we know that summer is nigh; so also when we see Israel turning her face toward Jerusalem, her long cherished home, we know that Christ is near; even at the doors. 2. Spiritual signs proclaim His coming. To our minds, there is no sign of Christ's soon coming so marked as these. All over the world to-day, ministers who know the Book, and saints who love the Lord, are preaching and proclaiming the blessed hope of the Lord's return. 3. Moral signs proclaim His coming. The fact that evil men and seducers are waxing worse and worse; that the apostasy with its denials of the faith has come. All of these proclaim the soon coming of the Lord. There are many other signs of Christ's soon coming, surely He is near, even at the door. Many are the signs that greet us, As we lift our eyes — they meet us, Christ is coming — He is near: Far and wide the cry is sounding, Through the world it is resounding; Soon the Bridegroom will appear. O then, let your lamps burn steady, Be ye robed and be ye ready; That the wedding ye may share. Don't delay your preparation, Men of every tribe and nation, For the Coming now prepare. False Predictions - Tell us, when will these things be? And what will be the sign of Your coming, and of the end of the age? —Matthew 24:3 - News that a solar eclipse would take place on July 22, 2009, brought an alarming prediction. It was predicted that the eclipse would sufficiently affect gravitational pull, causing tectonic plates to "pop a seam," resulting in a sizable earthquake and a subsequent devastating tsunami in Japan. The US Geological Survey responded that no scientists "have ever predicted a major earthquake. They do not know how, and they do not expect to know how, anytime in the foreseeable future." There have also been many false predictions about the date of Christ's second coming—despite our Lord's emphatic words: "But of that day and hour no one knows, not even the angels of heaven, but My Father only" (Matt. 24:36). Christ told His followers that instead of trying to predict the date of His return, they should "watch" (Mt 24:42) and "be ready" (Mt 24:44). Peter warned, "The day of the Lord will come like a thief." Then he added: "What kind of people ought you to be? You ought to live holy and godly lives" (2 Peter 3:10-11 NIV). Striving to live for God—that's what Jesus wants us to focus our energy on while we wait for that "blessed hope and glorious appearing of our great God and Savior Jesus Christ" (Titus 2:13). When someone says, "I can discern Exactly when Christ will return," Don't be deceived or led astray— The Lord said we can't know the day. —Sper Look for Christ's return, and you'll live for Christ's glory. Day Unknown - Of that day and hour no one knows, not even the angels of heaven, but My Father only. —Matthew 24:36 - To many Londoners, 1666 looked like the year when Jesus would return. Prophecy enthusiasts had added 1,000 years since Christ's birth to 666, the number of Antichrist, to arrive at the date 1666. The world did seem to be on the verge of destruction when in 1665 a plague claimed the lives of 100,000 people in London. Then in September 1666, a London fire destroyed tens of thousands of buildings. Some wondered, Didn't the Bible predict catastrophes at the end of the world? (see Matt. 24:1-8). Yet the year 1666 passed, and life went on seemingly as it had before. Even in our own day, there are those who have predicted the end of the world. A date is predicted, the media covers the frenzy, and then that day passes uneventfully. In God's wisdom, the actual time of Christ's return has been kept from us. Jesus said, "Of that day and hour no one knows, not even the angels of heaven, but My Father only" (Matt. 24:36). This any-moment aspect of Jesus' return helps keep believers motivated in Christian service and spiritual growth all the time—not just near a certain date (Mt 25:1-13; 1 John 3:2-3). Be assured, Christ's personal return will take place. And as we await that day, our lives should be marked by "holy conduct and godliness" (2Peter 3:11). Should He come in the dawn of morning, At noon or at twilight dim, I only pray that every day I'll be waiting and watching for Him. —Bearden No doctrine is more closely linked to practical daily living than that of the Lord's return. "No, not really," I replied, wondering what was behind her question. But the reason soon became clear. She said that many people had expected Jesus to come on January 1, 2000, to take believers to heaven. Ever since Jesus left this earth, people have tried to interpret history in the light of prophecy and predict the day of His return. After centuries of unsuccessful date-setting, many well-meaning believers have been surprised—and disillusioned—on the day after they were supposed to be gone. When Jesus told His disciples about His second coming, He said that only God the Father knew the day and hour (Matthew 24:36). Jesus gave many details about the time, but one practical truth stands out: If we are faithfully serving Him, we'll be ready no matter when He comes. O Lord, we do not need to know Exactly when You will return; So give us patience as we make A godly life our main concern. —Sper If Christ comes today, will you be ready to meet Him? Perhaps Today - You also be ready, for the Son of Man is coming at an hour you do not expect. —Matthew 24:44 A year ago, I read an article saying that millions of TV sets in the United States would stop working today unless they were able to receive digital signals. Notices appeared in electronics stores, and the government even offered a free $40 coupon toward the purchase of a converter box. I suspect that most people took the necessary steps to make sure their TV set would work when they turned it on today. We usually respond well to warnings tied to specific dates, but often fail to prepare for an event that will come "some day." When the disciples asked Jesus about the date of His return (Matt. 24:3), He told them that only God the Father knows: "But of that day and hour no one knows, not even the angels of heaven, but My Father only" (Mt 24:36). Then He urged them to be prepared so that they would not be taken by surprise. "Therefore you also be ready, for the Son of Man is coming at an hour you do not expect" (Mt 24:44). "Perhaps Today" When we make our daily plans, are we aware that Christ may return? Are we prepared to meet Him? The darkness deepens! Yes, but dawn is nearer! The Lord from heaven may soon be on His way; The "blessed hope" in these dark days grows dearer, Our Savior Christ will come—perhaps today! —Smith If Christ comes today, will you be ready to meet Him? Are You Ready? - When Jesus promised His disciples that He would one day return to earth, He said He would come at a time they did not expect (Matthew 24:44). Therefore, people today who set dates for Christ's second coming are really wasting their time. Jesus never told His followers how to calculate the day of His return. Rather, He emphasized that our main priority is to make sure we're ready for Him, and that we are occupied in His service when He comes (Mt 24:45-46). A woman who lived by this teaching was shopping in a small country store. Several young people were just standing around doing nothing. Knowing she was a Christian, they began ridiculing her. "We hear you're expecting Jesus to come back," they jeered. "That's right," she replied brightly. "Do you really believe He's coming?" they asked. "Absolutely," she answered. They said, "Well, you'd better hurry home and get ready. He might be on the way!" Facing them, she said, "I don't have to get ready—I keep ready!" Are you ready for the arrival of God's Son? Will you be glad to see Jesus when He returns? If not, get ready now. Without delay, turn away from your sin and trust Jesus Christ as your Lord and Savior. Then keep ready by walking in His will every day. The Christ I love is coming soon, It may be morning, night, or noon; My lamps are lit, I'll watch and pray; It may be today, it may be today. —Bixler Jesus may come at any time, so we must be ready all the time. Are You Ready? (Part 2) - Two unusual things happened as I was sitting in a restaurant having my usual breakfast of a bagel and coffee. First I read an article on the front page of the newspaper. It quoted a certain Christian author who theorized that Christ would call millions of Christians to heaven before sundown that particular day. A few minutes later, a friend walked up, sat down, and began to tell me that his life had been dramatically changed. He said that for the first time in his life he was ready to meet the Lord. This was good news, since we had often discussed his unwillingness to live in a manner consistent with his claim to be a Christian. He said he had decided that it was all or nothing. He had an amazing peace, and now he was also concerned about others. When I asked him what had happened, he told me he had read the book I had been reading about in the newspaper. He said he finally realized that whether Christ came on that day or another day, he would have to stand before the Lord eventually. To claim that Christ will come today may result in a false alarm. But to believe that Christ may come today and that we will have to answer to Him will motivate us to live for Him. Are you ready? When we live with expectancy, Awaiting Christ's return, Our diligent obedience Becomes our main concern. —Sper Plan as if Christ's return is many years away; live as if He will come today! Dirty Dishes - Abide in Him, that when He appears, we may have confidence and not be ashamed before Him at His coming. —1 John 2:28 - When I was a boy, my father often traveled to other cities to speak at churches and Bible conferences. Sometimes my mother would accompany him, leaving my brother and me alone for a few days. We enjoyed being independent, but we detested doing the dishes. I remember the time we tried to put off that dreaded chore as long as possible by stacking all the dirty plates, glasses, and silverware in the oven after each meal. At the end of the week, there was hardly any room left. Then, on the evening before Mom and Dad were to return, we rolled up our sleeves and cleaned up the whole mess. It took hours! How ashamed we would have been if our parents had come back earlier than we expected. Because we don't know exactly when Christ will return (Matthew 24:36,42,44), we must not get lazy in our Christian walk. The expectancy of His any-moment appearance should help us to be "faithful and wise" servants (Mt 24:45) and to live in a way that "we may have confidence and not be ashamed" when He comes (1 John 2:28). Yes, Christ will come again, just as He promised. Perhaps today! Do you have any "dirty dishes"? Now is the time to get ready. Faithful and true would He find us here If He should come today? Watching in gladness and not in fear, If He should come today. —Morris Live as if Christ is coming back today. ><>><>><> Douglas Sean O'Donnell - A SECOND- AND THIRD-CENTURY Roman clergyman calculated that Jesus would return in AD 500. His prediction was based on the dimensions of Noah's Ark. Christ did not return at that time. On January 1, 1000 many Christians in Europe, as you can imagine, predicted the end of the world. Sadly, some Christians, if they can be called that, reacted to that millennial mark in a military fashion. As the first of the year approached, Christian armies traveled to some of the pagan countries in Northern Europe in order to make converts, by force if necessary, before Christ returned. Christ did not return then. In 1415 the Taborites, a group greatly influenced by the apocalyptic writings of Joachim of Fiore (ca. 1135-1202), thought that Christ would return once they shed "the blood of the enemies of Christ"-i.e., defeated their persecutors. The group disbanded after they didn't fare so well against the German army. Christ did not return. Also in the Middle Ages, Pope Innocent III took the number 618 (the year Islam was founded) and added the number 666 (the number of the beast) to get 1284 as the year of Christ's final judgment. Christ did not return. On February 14, 1835 Joseph Smith, the founder of The Church of the Latter Day Saints, called a meeting of Mormon leaders. He announced that Jesus would return within fifty-six years (History of the Church, 2:182). Earlier, in or around the year 1832, Smith wrote in Doctrines and Covenants, 130.17, "I prophesy in the name of the Lord God, and let it be written-the Son of Man will not come in the clouds till I am eighty-five years old." Smith would have been eighty-five in 1890. Unfortunately a mob murdered him before his thirty-ninth birthday. Christ did not return. William Miller, founder of a popular end-times movement that bore his name-"Millerism"-predicted that the second coming would occur sometime between 1843 and 1844. Christ did not return. In 1874 Charles Taze Russell, founder of what is now known as the Bible Student movement, from which came the Jehovah's Witnesses (Watchtower and Tract Society) and other organizations, predicted the rapture in 1910, followed by the end of the world and Christ's invisible return in 1914. Christ did not return (or at least no one saw him). In 1986 the group The Children of God predicted that Russia would defeat the United States and Israel, establishing a worldwide dictatorship. Then, in 1993, Christ would return. Christ did not return. In 1988 Whisenant Edgar wrote the book 88 Reasons Why the Rapture Is in 1988, and Colin Deal wrote Christ Returns by 1988. Those books sold over four million copies. Christ did not return. Lee Jang Rim of the church Mission for the Coming Days prophesied that Jesus would return through the Sydney Harbor on October 28, 1992. Christ did not return (and sadly, Rim did not return as well, walking away with 4.4 million dollars from his followers' life savings). In 1998 a Taiwanese cult in Texas claimed that Christ would return and invite the faithful followers aboard a UFO. Christ did not return (and to my knowledge, no UFO was spotted). Also in 1998-a good year for such prophecies, as 666 times three equals 1998-psychic Edgar Cayce taught that a secret, underground chamber would be discovered between the paws of the Great Sphinx in Egypt. Within that chamber would be documents about the history of the lost city of Atlantis. This new revelation would activate the second coming of Christ. Christ did not return. In 2000 … well, the list of prophecies is too long. Each time Christ did not return. To give one final example, Harold Camping (earlier in September 1994 and again 106 days ago before this sermon was preached) predicted the end of the world. He advertised on his fifty-five radio stations and on 6,000 billboards, "Judgment Day is coming/May 21, 2011. The Bible guarantees it!" You could even sign up for a live Twitter feed at Twitter.com/endofworldmay21. I doubt that Twitter feed is feeding anything now. Christ did not return. Camping then, without apology for his earlier false prediction, named October 21, 2011 as the right date for Christ's return. Again Christ did not return.(Matthew Commentary-Preaching the Word) THE GREAT DISAPPOINTMENT - "Of that day and hour no one knows" Mt 24:36 - Those words seem clear enough, but the disregarding of them led to one of the most highly anticipated—and most disappointing—days in history. The churches of northeastern America grew rapidly in the early 1800s, fueled by one revival after another. The new Christians had little theological education, yet many of them began to discuss details of biblical prophecy with great vigor. Speculation boiled over the exact day and year when Christ would return, and among the speculators was William Miller of New York. Miller, when newly converted, had torn into the prophecies of Daniel, concluding in 1818 that Christ would return in 1843 or 1844. When he later began preaching, this became a keynote of his messages, and his listeners, finding him earnest, eloquent, and sincere, multiplied. He finally announced that Christ would return to earth on October 22, 1844. The financial panic of 1839 contributed to the belief that the end of the world was approaching. Enthusiasm for Christ's return became so great that prophetic charts were added alongside stock market listings and current events in the newspapers. Miller's teachings swept through New England, and large numbers espoused Millerism. As the morning of October 22, 1844, dawned, a sense of fear and foreboding fell over New England. People gathered on mountaintops and in churches. Normal activities ceased as everyone awaited the sudden rending of the skies and the end of the world. When the day passed uneventfully, many Christians grew disillusioned. The unsaved became cynical. The following years saw a decline in conversions, and the period of revivals came to an abrupt end. The event became known as "The Great Disappointment." (Nelson's complete book of stories, illustrations, and quotes) The Second Coming of Christ in Outline I. Time of Christ's Return A. Unknown: Matthew 24:36; Mark 13:32 B. Unexpected: Matthew 24:44 II. Other Terms for Christ's Return A. The Times of Refreshing: Acts 3:19 B. The Day of God: 2 Peter 3:12 C. The Last Days: 2 Timothy 3:1 D. The Revelation of Jesus Christ: Revelation 1:1 E. The Glorious Appearing of Our Great God and Savior, Jesus Christ: Titus 2:13 F. The Day of Jesus Christ: Philippians 1:6 G. The Appearing of the Chief Shepherd: 1 Peter 5:4 H. The Blessed Hope: Titus 2:13 III. The Manner of His Coming A. Sudden and unexpected: Matthew 24:44; Luke 12:40 B. The same way he ascended: Acts 1:11 C. Like a thief in the night: 1 Thessalonians 5:2; 2 Peter 3:10; Rev. 16:15 D. Like a flash of lightning: Matthew 24:27 E. In the clouds: Matthew 24:30; Revelation 1:7 F. With a trumpet, a shout, and the cry of the archangel: 1 Thessalonians 4:15-16 G. Accompanied by angels: Matthew 16:27; 2 Thessalonians 1:7 H. With his saints: 1 Thessalonians 3:13; Jude 14 I. With great glory: Matthew 16:27, 25:31 J. In flaming fire: 2 Thessalonians 1:8 IV. The Purpose of His Coming A. To be glorified with his saints: 2 Thessalonians 1:10 B. To raise the dead in Christ: 1 Thessalonians 4:16 C. To rapture the living saints: 1 Thessalonians 4:17 D. To reign on the earth: Isaiah 24:23; Revelation 11:15 E. To judge and reward his saints: 1 Corinthians 3:11-15; 2 Corinthians 5:10 F. To defeat the devil forever: Revelation 20:10 V. Our Duties in Relation to His Return A. Consider it close at hand: Romans 13:12; Philippians 4:5 B. Be prepared: Matthew 24:44,46 C. Look for it: Philippians 3:20; Titus 2:13 D. Love his appearing: 2 Timothy 4:8 E. Put on the armor of God: Romans 13:12-14; 1 Thessalonians 5:8 F. Wait patiently for it: 1 Corinthians 1:7; Hebrews 9:28; James 5:7-8 G. Purify ourselves in light of it: 2 Peter 3:11-12; 1 John 3:1-3 H. Pray for his coming: Matthew 6:10; Revelation 22:20 Matthew 24:37 "For the coming of the Son of Man will be just like the days of Noah: hosper gar ai hemerai tou Noe houtos estai (3SFMI) e parousia tou huiou tou anthropou: CLICK FOR >60 ENGLISH TRANSLATIONS OF THIS VERSE Ge 6:1-7:24 Job 22:15-17 Lu 17:26,27 Heb 11:7 1Pe 3:20,21 2Pe 2:5 3:6 Matthew 24 Resources - Multiple Sermons and Commentaries JUST LIKE THE DAYS OF NOAH Young's Literal - and as the days of Noah -- so shall be also the presence of the Son of Man. Davies and Allison - As it was in the beginning, so shall it be in the end (A critical and exegetical commentary on the Gospel according to Saint Matthew) Note that up to this point in the Olivet Discourse the Gospel of Mark has closely paralleled the version in Matthew, but now the parallel ends for Mark has no mention of the days of Noah. Here is Mark's version of the remainder of the Olivet Discourse: Mark 13:33+ "Take heed, keep on the alert; for you do not know when the appointed time is. (cp Mt 24:42, 43) 34 "It is like a man, away on a journey, who upon leaving his house and putting his slaves in charge, assigning to each one his task, also commanded the doorkeeper to stay on the alert. 35 "Therefore, be on the alert-- for you do not know when the master of the house is coming, whether in the evening, at midnight, at cockcrowing, or in the morning-- 36 lest he come suddenly and find you asleep. 37 "And what I say to you I say to all, 'Be on the alert!'" (cp Mt 25:13) Luke's version of the Olivet Discourse (Lk 21:5-38+) does not mention the days of Noah, but in an earlier discourse does mention the days of Noah (see discussion below). Instead Luke's discourse ends with these words: Luke 21:33+ "Heaven and earth will pass away, but My words will not pass away. 34 "Be on guard, that your hearts may not be weighted down with dissipation and drunkenness and the worries of life, and that day come on you suddenly like a trap; 35 for it will come upon all those who dwell on the face of all the earth. 36 "But keep on the alert at all times, praying in order that you may have strength to escape all these things that are about to take place, and to stand before the Son of Man." For (gar) (term of explanation) explains the implication of the uncertainty of the return of the Son. William
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MacArthur comments - The element of surprise associated with a thief's clandestine arrival fits the point of the unexpectedness of the Lord's return. Scripture uses the figure of a thief in other eschatological passages: 1Thessalonians 5:2-note For you yourselves know full well that the Day of the Lord will come just like (simile) a thief in the night. 2Peter 3:10-note But the Day of the Lord will come like (simile) a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up. Rev 3:3-note 'So remember (present imperative) what you have received and heard; and keep it, and repent. Therefore if you do not wake up, I will come like a thief, and you will not know at what hour I will come to you. Donald Grey Barnhouse - Coming as a thief always denotes an unexpected coming in judgment because a thief comes to rob and destroy. Christ is never said to come for His church as a thief. "The first phase of the Lord's coming is as a bridegroom and the second phase is as a thief. He does not come upon His bride as a thief and He does not come upon the apostates and unregenerate world as a bridegroom." Tony
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MacArthur comments that "The evil activities Jesus then mentions, the beating of fellow slaves and eating and drinking with drunkards, are not meant to characterize every unbeliever during the Tribulation. But those activities reflect the attitude many of them will have. Because they think the Lord will not come for a long time, they will feel free to indulge themselves in whatever sins and pleasures they desire." (Ibid) Thomas Ice - This parable provides an instance in which what one thinks about the future will impact their behavior in the present. The servant who has a proper future orientation thinks that his master could return at any time. This is an important reason why he acts responsibly in the present. On the other hand, the servant who says, "my master is not coming for a long time," acts irresponsibly. Therefore, it is very important what one thinks about the future since it impacts present behavior. (Matthew 24:45-51 The Sensible Servant) John describes the purifying power of looking for the Master: Beloved, now we are children of God, and it has not appeared as yet what we shall be. We know that, when He appears, we shall be like Him, because we shall see Him just as He is. And everyone who has this hope (to be like Him when we see Him) fixed on Him purifies himself, just as He is pure.(1Jn 3:2-3+) Jesus repeats this in Luke 12:45-48+ "But if that slave says in his heart, 'My master will be a long time in coming,' and begins to beat the slaves, both men and women, and to eat and drink and get drunk. 46 the master of that slave will come on a day when he does not expect him, and at an hour he does not know, and will cut him in pieces, and assign him a place with the unbelievers. 47 "And that slave who knew his master's will and did not get ready or act in accord with his will, shall receive many lashes, 48 but the one who did not know it, and committed deeds worthy of a flogging, will receive but few. And from everyone who has been given much shall much be required; and to whom they entrusted much, of him they will ask all the more. Matthew 24:50 the master of that slave will come on a day when he does not expect him and at an hour which he does not know: echei (3SFAI) o kurios tou doulou ekeinou en hemera e ou prosdoka (3SPAI) kai en hora e ou ginoskei (3SPAI): CLICK FOR >60 ENGLISH TRANSLATIONS OF THIS VERSE Will come: Mt 24:42-44 Pr 29:1 1Th 5:2,3 Rev 3:3 Matthew 24 Resources - Multiple Sermons and Commentaries MASTER'S RETURN UNEXPECTED KJV - The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, Master (owner)(2962)(kurios) see above. Slave (1401)(doulos) see above. MacArthur writes that to these evil slaves "the master will not come as Savior and King to bless and to reward but will come as Judge and Executioner to condemn and to destroy. He will cut the unbelieving slave in pieces and assign him a place with the hypocrites in eternal fire (Mt 24:51). (Ibid) Newton on day… hour - The use of a Hebraism paralleling day and hour emphasizes the certainty of Christ's return and the equal certainty that it is not on our timetable. The Master will return and with His return will be a reckoning. Each of the stories that Jesus tells of the Ten Virgins and the Parable of the Talents presses home this point. Christ comes back to judge and separate the righteous from the unrighteous, the wise from the foolish. His first coming bears witness to Jesus Christ coming as Savior and Redeemer. His return assures us that He comes to judge as Lord and King. None will escape His judgment. Though men cry out to the mountains and the rocks, "Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb," there will be no hiding (Rev. 6:16). He surprises the presumptuous when He returns. "The master of that slave will come on a day when he does not expect him." The careless and wanton display of sin in our day reveals presumption. Men presume that God is not God. Or if there is a God, He is at least nothing more than a big teddy bear that will do nothing about our sin. Can't you see the picture painted by our text? The slave tells himself that the master will be long delayed in returning, that he has plenty of time to live it up! Then he plays the big-shot, beating other slaves when they don't do what he tells them and spending his time with wild living. Like "Sharkey" in the 3rd volume of Tolkien's Lord of the Rings trilogy, he presumes that the rule of the king will not come to him, so he abuses others and ruins people's lives and pursues his own desires. But the day of reckoning comes! (Alert, Ready, and Faithful) Expect (4328)(prosdokao from prós = towards - adds the idea of "mental direction" to the already existing meaning of the verb + dokáo = look for denoting direction of one's mind toward something) means literally to look forward toward, to wait for, to look for, to anticipate. It means to give thought to something that is in the future and the context indicates whether one does this looking/waiting in a hopeful sense, with a longing, with fear (wait with anxiety, live in suspense), or in a neutral (or indifferent) state of mind. It describes the attitude saints should have as anticipating, waiting with watchfulness, being in expectation. John uses prosdokao writing "And as Jesus returned, the multitude welcomed Him, for they had all been waiting for Him." Clearly the context is His earthly life, but read the words applying them to His future return. Interesting! This begs a simple application question - Would I welcome His return today because I had been looking for it with a sense of longing? Interesting! Prosdokao: 16x in 15v - Mt 11:3; 24:50; Lk 1:21; 3:15; 7:19, 20; 8:40; 12:46; Acts 3:5; 10:24; 27:33; 28:6; 2Pe 3:12, 13,1 4: Know (1097)(ginosko) refers to experiential knowledge, not merely the accumulation of known facts.
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MacArthur - The only way to avoid spiritual loss is to be ready at all times for Christ's return. The best way to be ready is to be born again! Jesus declares… And He was saying to them all, "If anyone wishes to come after Me, let him deny himself, and take up his cross daily, and follow Me. For whoever wishes to save his life shall lose it, but whoever loses his life for My sake, he is the one who will save it (Speaking of our spiritual death with Christ - Ro 6:2-11-note). For what is a man profited if he gains the whole world, and loses or forfeits himself? For whoever is ashamed of Me and My words, of him will the Son of Man be ashamed when He comes in His glory, and the glory of the Father and of the holy angels. (Lk 9:23-26, cp 2Ti 2:12,13-note) In Matthew 25:13 Jesus warned "Be on the alert (gregoreuo in the present imperative) then, for you do not know the day nor the hour."
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MacArthur says "To Jews it would therefore carry the unmistakable idea of destruction and death." (Ibid) "DICHOTOMIZED!" The evil slave sowed beating and will reap cutting! (cp Hos 8:7 " they sow the wind, And they reap the whirlwind.", Gal 6:7, 8-note) Cut… in pieces (saw asunder) (1371)(dichotomeo from dícha = separately + tome = to cut) means literally to cut in two, to cut in pieces and figuratively to punish with greatest severity. In the present context this verb is associated with a literal, eternal judgment. Schlier says that "Behind the term, which means to cleave, is the ancient penalty of cutting in two with the sword or saw." (TDNT) Dichotomeo gives us our English word dichotomy which describes a division between two things that are or are represented as being opposed or entirely different. As Phil Newton says in Mt 24:51 we see that "the separation involves divine justice: separation from the promises in the gospel, relationship to God through Christ, and comfort in the Father's house. Jesus has already laid siege upon the hypocrites in Mt 23:1-39. Their place is one of extreme anguish and misery that never ends." (Alert, Ready, and Faithful) Dichotomeo is used in the literal sense in the Septuagint translation of Ex 29:17 (the only Lxx use) describing the preparation of an animal sacrifice ("cut the ram into its pieces"). To Jewish ears, Jesus' use of this word would clearly convey an unmistakable image of destruction and death! There are only 2 NT uses of dichotomeo both in a similar context describing the punishment for an evil slave - Mt 24:51 and Lk 12:46. Moulton-Milligan describe a secular use of dichotomeo - The word is found in a very touching sepulchral inscription from Lycaonia which on account of its simplicity and pathos may be given entire, "Gordianus to my sweetest wife Gaiana, sweetest beyond honey, who lived with me honorably for a little time, and to my firstborn son Ambrosius, who cut me off from living through many years. For as soon as he had fulfilled fifty days he followed his sainted mother. But I shall come down to you when I have fulfilled my appointed portion of life." Henry Alford on cut in pieces - The expression here is perhaps not without a symbolical reference to that dreadful sundering of the conscience and practice which shall be the reflective torment of the condemned:—and by the mingling and confounding of which only is the anomalous life of the willful sinner made in this world tolerable. (Greek Testament Critical Exegetical Commentary) John Walvoord notes that "The implication of this passage is that belief in the second coming of Christ is linked to belief in the first coming of Christ. If one accepts what Christ was and did in His first coming, he will also accept what Christ will be and do at His second coming and, accordingly, will live in preparation." (Every Prophecy of the Bible) A hypocrite is one who pretends to be other than he really is. Does that describe your spiritual life? Raising your hands singing lustily on Sunday and reaching for worldly lusts during the week? While Paul does not use the actual word hypocrite, nevertheless he gives us a good description of one describing those "holding to a form of godliness, although they have denied its power." (2Ti 3:5-note)
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MacArthur applies this section noting that "Unbelievers, represented by the evil slave, will also be held responsible for what they do with their stewardship from God. During the end time, some unbelievers will remain openly sinful and rebellious against God, caring nothing for His truth or His mercy. Others will be aware of their lost condition and of their need of a Savior but will put off believing, thinking they will have time after fulfilling their own selfish interests but before He comes in judgment. They will say by their lives if not by their words, My master is not coming for a long time. (MacArthur New Testament Commentary) Ryrie - The evil servant's belief (that the master would not return soon) affected his conduct toward others (as is always true). Alexander Maclaren on My master is not coming for a long time - This portrait presupposes that a long period will elapse before Christ comes. The secret thought of the evil servant is the thought of a time far down the ages from the moment of our Lord's speaking. It would take centuries for such a temper to be developed in the Church. What is the temper? A secret dismissal of the anticipation of the Lord's return, and that not merely because He has been long in coming, but as thinking that He has broken His word, and has not come when He said that He would. This unspoken dimming over of the expectation and unconfessed doubt of the firmness of the promise, is the natural product of the long time of apparent delay which the Church has had to encounter. It will cloud and depress the religion of later ages, unless there be constant effort to resist the tendency and to keep awake. The first generations were all aflame with the glad hope 'Maranatha'—'The Lord is at hand.' Their successors gradually lost that keenness of expectation, and at most cried, 'Will not He come soon?' Their successors saw the starry hope through thickening mists of years; and now it scarcely shines for many, or at least is but a dim point, when it should blaze as a sun. (Matthew 24:42-51 Watching for the King) Recall that about 1 in every 20-25 NT passages refers directly or indirectly to the Lord's return, indicating that the Spirit wants to emblazon this truth on our hearts that it might rightly direct our thoughts, words and actions! Master (owner)(2962)(kurios) see above. Derek Prince asks "What is the feature of this evil servant? He says, "My master is delaying his coming." In other words, he has lost the vision of the imminent reality of the Lord's return. In churches where the coming of the Lord Jesus is not proclaimed as a reality, the standards of holiness will never be like those of the New Testament. Jesus' return is an essential truth to produce holiness in God's people." (Ibid) Not coming (5549)(chronizo) means be late, to delay, to tarry, to linger, or to fail to come for a long time. The other sense is to continue in a state or place, to stay for a long time (Zacharias "delay in the Temple" = Lk 1:21). Jesus used this verb to describe the bridegroom (ultimately a picture of Himself) "delaying" (Mt 25:5). Jesus also used chronizo in Lk 12:45 "My master will be a long time in coming." The writer of Hebrews uses chronizo as he issues a strong warning "for yet in a little while, He Who is coming (Messiah) will come, and He will not delay. (Heb 10:37) Chronizo in NAS usage = is not coming for a long time(1), delay(2), delaying(1), will be a long time(2). Chronizo - 5x/5v - Mt. 24:48; 25:5; Lk. 1:21; 12:45; Heb. 10:37 Chronizo - 15v in Septuagint - Ge 32:4; 34:19; Ex 32:1 (= the people saw that Moses delayed to come down from the mountain,); Dt. 4:25; 23:21 (= When you make a vow to the LORD your God, you shall not delay to pay it, cp Eccl 5:4); Jdg 5:28; 2Sa 20:5; Ps. 40:17; 70:5 (= "Do not delay" requesting God's intervention); Pr. 31:21; Eccl. 5:4; Isa. 13:22; 51:14; Dan 9:19; Hab 2:3 (= "Though it tarries, wait for it; For it will certainly come, it will not delay."); Liddell-Scott-Jones Definition of Chronizo 1. intransitive, spend time, 2. last, continue, 3. persevere in doing, 4. take time, tarry, linger, 5. of ailments, to be or become chronic 6. of wine, to be or become old, to have age II Passive, 1. to be prolonged or delayed, 2. grow up, 3. to be located in time, made temporal, The epistles of John and Peter encourage us to keep a healthy attitude of anticipation regarding the return of our Lord: 1John 2:28 And now, little children, abide in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming. 2Peter 3:11 Since all these things are to be destroyed in this way, what sort of people ought you to be in holy conduct and godliness, 2Peter 3:14 Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless, Solomon warns "Because the sentence against an evil deed is not executed quickly, therefore the hearts of the sons of men among them are given fully to do evil." (Ecclesiastes 8:11) Stephen Olford - "My master is delaying his coming." —Matthew 24:48 - It is one of the Devil's greatest achievements to perpetrate this falsehood. For falsehood it is. The Scriptures declare "The Lord is not slack concerning His promise [of His coming], as some count slackness, but is longsuffering toward us, not willing that any should perish" (2Peter 3:9). The apostle says, "The time is short" (1Cor. 7:29). The Lord Jesus says, "Behold, I am coming quickly" (Rev. 3:11). Nevertheless, there are those who are controlled by their own lusts and by the Devil, who say, "Where is the promise of His coming? For since the fathers fell asleep, all things continue as… from the beginning" (2Peter 3:4). The apostle replies that these people are willingly ignorant of the Word of God. O Lord, make Your coming a living reality in my life; that the Hope may purify my heart even as You are pure. (According to Your Word) Matthew 24:49 and begins to beat his fellow slaves and eat and drink with drunkards;: kai archetai (3SAMS) tuptein (PAN) tous sundoulous autou esthie (3SPAS) de kai pine meta ton methuonton (PAPMPG): CLICK FOR >60 ENGLISH TRANSLATIONS OF THIS VERSE Beat: Isa 66:5 2Co 11:20 1Pe 5:3 3Jn 1:9,10 Rev 13:7 Rev 16:6 Rev 17:6 And: Mt 7:15 1Sa 2:13-16,29 Isa 56:12 Eze 34:3 Mic 3:5 Ro 16:18 Php 3:19 Titus 1:11,12 2Pe 2:13,14 Jude 1:12 Matthew 24 Resources - Multiple Sermons and Commentaries MASTER'S DELAY ENERGIZES EVIL ENDEAVORS In Mt 24:48 the evil slave lost a fear of his master returning at any moment. This mindset now shows itself in his actions. There is a practical application because the way a man or woman thinks in the heart, determines how they will behave. How are you thinking about the Lord's return? Are you living with a sense that it would be today? Or are you becoming lax in your lifestyle because you feel like it will be a long delay? Peter exhorts his readers who are being tried with various afflictions writing "if you address as Father the One who impartially judges according to each man's work, conduct yourselves in (reverential) fear (not dread) during the time of your stay upon earth." (1Pe 1:17) Begins to beat his fellow slaves and eat and drink with drunkards - Remember that the way we behave says far more about what we believe that do our words. In other words, our lives speak louder than our lips! In the present case this slave's conduct belied his confession. Profession of Christ without possession of Christ is the most deadly and dangerous of all deceptions for it will destine one to destruction! As Jesus taught "you will know them by their fruits." (Mt 7:20) J R Miller - There are several things said her about this unfaithful servant. He is unbelieving. The delay of his lord leads him to conclude that he is not going to return at all. His unbelief leads him to abuse his position—he becomes tyrannical and despotic in his treatment of those placed under his care. Then his own habits become unworthy; we find him eating and drinking with drunken men. These are characteristics of those who reject Christ through unbelief and become unfaithful. (Devotional Hours with the Bible) Alexander
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MacArthur - When He appears, the same resplendent glory and power (see Matt. 24:30) that will draw His own people to Him in loving gratitude will repel most unbelievers in hateful indignation. For the former it will be the time of final reception and redemption; for the latter it will be the time of final rejection and judgment. All unbelievers-those who completely reject the Lord and those who think one day they will trust in Him, those who are honest in their unbelief and those who are hypocritical in their faith-will suffer the same destiny of hell. In that place there will be weeping…and the gnashing of teeth, figures representing inconsolable grief and unremitting torment. The thrust of Jesus' warning is not simply to inform unbelievers about the horror of facing an eternal hell but to use that dreadful prospect as a motive for believing in Him in order to escape it. His appeal is to believe while there is opportunity, rather than foolishly wait for a supposedly more propitious time that might never come and might not be taken advantage of if it did come. (See Matthew Commentary) Weeping and gnashing of teeth - (Mt 8:12, 13:42, 50, 22:13, Mt 24:51, Luke 13:28) This is a description of the eternal agony unbelievers will experience in the Lake of Fire. Notice that in Luke 13:28 Jesus teaches that those being tormented by fire and brimstone will also be tormented for they will be able to " see Abraham and Isaac and Jacob and all the prophets in the kingdom of God!" This is absolutely mind boggling and makes one want to fervently, frequently pray for the unsaved and preach the Gospel! Stanley Toussaint: "Invariably throughout Matthew this phrase refers to the retribution of those who are judged before the millennial kingdom is established (Mt 8:12; Mt13:42, Mt 13:50; Mt 22:13; Mt 25:30)." (BORROW Behold The King: A Study of Matthew - Cyril Barber's review "It is fair to say that Toussaint has produced a work that places all Bible-believing Christians in his debt."). Lawrence Richards - This was why repentance and faith in Jesus are such urgent matters. Individuals who failed to turn to Him will be shut out of the future kingdom, where "there will be weeping … and gnashing of teeth." (The 365 Day Devotional Commentary. Victor Books)
Mateus 24:1-3
MacArthur comments on use of semeion in the Revelation (Rev 12:1, 3; 13:13-14; 15:1; 16:14; 19:20) - Semeion (sign) describes a symbol that points to a reality. (Ed: Commenting specifically on the "sign" in Rev 12:1) The literal approach to interpreting Scripture allows for normal use of symbolic language, but understands that it points to a literal reality. In this case, the description plainly shows that the woman John saw was not an actual woman. Also, the reference to "the rest of her children," those "who keep the commandments of God and hold to the testimony of Jesus" (Rev 12:17), shows that this woman is a symbolic mother. Charles Swindoll on semeion - Ancient peoples often viewed "signs" in the sky, such as lightning or eclipses, as omens of terrible things to come (Matt. 16:3). The term sēmeion could also refer to miraculous feats that pointed to a person's supernatural origin or authority (Mt 12:38). In Revelation the term is used to indicate amazing symbolic visions that point to epochal events (Rev. 12:1, 3), but it also refers to false wonders and miracles used by Satan to turn people away from God (Rev 13:13-14). (Insights on Revelation) Wayne Detzler - In the New Testament there are two Greek words which describe miracles. The first of these is semeion (literally "sign"). At first this word meant a visible sign which someone saw. For instance, when Constantine was embroiled in battle he saw the sign of a cross and the words, "In this sign conquer." This turned him to Christianity, and he granted toleration to the Christians in 313. So first of all semeion meant a real or imagined visible sign. Later it came to mean the intervention of the deities in our world. This is the meaning which the Bible attaches to miracles, when God breaks into the natural world to accomplish some special feat. A second word is thauma (which literally means "to wonder," or "to be astonished"). In this case the miracle is "in the eye of the beholder." The root word behind this Greek term is thea ("a vision"), or theaomai ("to contemplate"). It is seen in our English word "theater" (literally, "a place of seeing or viewing"). It is in this secondary meaning of astonishment that we see the root of a miracle. What causes one to be astonished or amazed is out of the ordinary. This was especially true in the Greek epic poems, which described many astonishing events. Thus thauma speaks of a "wonder," an amazing act, and thus a miracle....The most notable miracle-worker in the New Testament is, of course, the Lord Jesus Himself. It is He who raised Jairus' daughter from the dead (Matt. 9:18-26). He too interrupted the funeral procession at Nain (Luke 7:11-17). Having raised a little girl and a young man, He also brought His friend Lazarus back to life (John 11:38-44). (New Testament Words in Today's Language- - a useful resource for word studies - also in Logos). Zodhiates on distinction of sign and wonder (teras) - the word sēmeíon, "sign," sharply contrasts with the meaning of téras, "wonder." For "sign" has a distinct ethical end and purpose whereas "wonder" has the least ethical and unyielding connotation...The prime object and end of the miracle involved and declared in the very word semeion is to lead us to something out of and beyond itself. It is a fingerpost of God, as if God were saying, "I do this in order for you to see and understand." The miracle is not valuable so much for what it is as for what it indicates of the grace and power of the doer, or of his immediate connection with a higher spiritual world (Ex 7:9, 10; 1Ki. 13:3; Mark 16:20; Acts 14:3; Heb. 2:4). Thus, the Jews were demanding miracles performed by God, not for the sake of the miracles, but as the finger and voice of God indicating "This is my beloved Son in whom I am well pleased" (Matt. 3:17). The Jews expected physical miracles. Accustomed to such manifestations under the economy of the Law, they expected God to work that way in the economy of grace.(1 Corinthians Commentary) Trench on semeion - "It is involved and declared in the very word that the prime object and end of the miracle is to lead us to something out of and beyond itself: that, so to speak, it is a kind of finger-post of God, pointing for us to this: valuable, not so much for what it is, as for what it indicates of the grace and power of the doer, or of his immediate connection with a higher spiritual world" See Trench's Analysis of the following synonyms. Note also: If you click on Strong's # you will retrieve the Abbreviated Thayer's Definition as well as the Expanded Thayer's [scroll down], the expanded Liddell-Scott-Jones definition, and Moulton-Milligan's (Vocabulary of the Greek New Testament) discussion. teras (Strong's #5059) Wonder, Miracle semeion (Strong's #4592) Sign, Miracle dynamis (Strong's #1411) Power, Mighty Work megaleion (Strong's #3167) Mighty deeds (NAS) endoxon (Strong's #1741) Glorious Thing paradoxon (Strong's #3861) Strange Thing thaumasion (Strong's #2297) As an aside Polhill remarks that "It should be noted that "throughout Acts the term 'wonders' only occurs in conjunction with 'signs,' a testimony to the fact that mere marvels have no value in themselves except as they point beyond themselves to the divine power behind them and so lead to faith." Blomberg - Each evangelist has his own thematic emphases concerning Jesus' miracles. Mark sharply contrasts the glory of Jesus' public ministry and its preponderance of wonders with the road to the cross and his teaching on suffering (Mk 1:1-8:30; 8:31-16:8). Mark, too, introduces the so-called messianic secret motif following several miracles (e.g., Mk 1:34; 3:12; 5:43). Matthew's miracle-stories fit his overall narrative progression from Jesus' particularism to universalism (with Mark 13:1-37 as the hinge) and his stress on the fulfillment of Scripture (Mk 8:17; 11:4-5). Luke highlights Jesus' compassion for the outcasts of society (Lk 4:18; 17:11-19) and his role as a new Moses (Lk 9:28-36) and Elijah/Elisha (Lk 7:1-28). John's views prove the most distinctive. Whereas the Synoptics use "signs" in a negative sense as that which unbelieving skeptics demand but do not receive save for the resurrection as the "sign of Jonah" (Mt 12:38-42), John consistently speaks of Jesus' miracles as "signs" meant to lead people to faith in Christ (Jn 2:11; 4:54; cf. Jn 20:31). But he encourages a maturity that does not require dependence on miraculous proofs (Jn 4:48; 20:29). John also pairs seven signs with seven discourses to form the first major half of his Gospel (Jn 1:19-11:57). The signs require interpretive teaching even as they legitimate Jesus' claims. (Miracles, Signs - Baker's Evangelical Dictionary of Biblical Theology) Vine - semeion = "a sign, mark, indication, token," is used (a) of that which distinguished a person or thing from others, e.g., Matt. 26:48; Luke 2:12; Ro. 4:11; 2 Cor. 12:12 (1st part); 2Th 3:17, "token," i.e., his autograph attesting the authenticity of his letters; (b) of a "sign" as a warning or admonition, e.g., Matt. 12:39, "the sign of (i.e., consisting of) the prophet Jonas"; 16:4; Luke 2:34; 11:29, 30; (c) of miraculous acts (1) as tokens of divine authority and power, e.g., Matt. 12:38, 39 (1st part); John 2:11, RV, "signs"; Jn 3:2 (ditto); Jn 4:54, "(the second) sign," RV; Jn 10:41 (ditto); Jn 20:30; in 1Co 1:22, "the Jews ask for signs," indicates that the Apostles were met with the same demand from Jews as Christ had been: "signs were vouchsafed in plenty, signs of God's power and love, but these were not the signs which they sought.… They wanted signs of an outward Messianic Kingdom, of temporal triumph, of material greatness for the chosen people.… With such cravings the Gospel of a 'crucified Messiah' was to them a stumblingblock indeed" (Lightfoot); 1Cor 14:22; (2) by demons, Rev. 16:14; (3) by false teachers or prophets, indications of assumed authority, e.g., Matt. 24:24; Mark 13:22; (4) by Satan through his special agents, 2Th 2:9; Rev. 13:13, 14; 19:20; (d) of tokens portending future events, e. g., Matt. 24:3, where "the sign of the Son of Man" signifies, subjectively, that the Son of Man is Himself the "sign" of what He is about to do; Mark 13:4; Luke 21:7, 11, 25; Acts 2:19; Rev 12:1, Rev 12:3, Rev; 15:1. "Signs" confirmatory of what God had accomplished in the atoning sacrifice of Christ, His resurrection and ascension, and of the sending of the Holy Spirit, were given to the Jews for their recognition, as at Pentecost, and supernatural acts by apostolic ministry, as well as by the supernatural operations in the churches, such as the gift of tongues and prophesyings; there is no record of the continuance of these latter after the circumstances recorded in Acts 19:1-20. (Sign - Vine's Expository Dictionary of NT Words) Zodhiates - In the plural, miracles which lead to something out of and beyond themselves; finger-marks of God, valuable not so much for what they are as for what they indicate of the grace and power of the Doer (Mk 16:20). (I) Particularly a sign by which something is designated, distinguished, known (Mt. 26:48; Ro. 4:11, circumcision as a sign [cf. Ge. 9:12, 13; 17:11]). Specifically a sign by which the character and truth of any person or thing is known, a token, proof (Lk 2:12; 2Cor. 12:12; 2Th 3:17; Sept.: 1Sa 14:10; 2Ki. 19:29; 20:8). (II) A sign by which the divine power in majesty is made known, a supernatural event or act, a token, wonder, or miracle by which the power and presence of God is manifested, either directly or through the agency of those whom He sends (Sept.: Ex. 4:8, 17, 28, 30). (A) As wrought of God (1Cor. 14:22), a token to the unbelieving of God's presence and power (cf. 1Cor 14:25); or perhaps a sign of divine displeasure (cf. 1Cor 14:21). "The sign of the prophet Jonah" means the miracle which God wrought in the case of Jonah concerning the great fish that swallowed him and the three days therein that followed (Mt. 12:39 [cf. Mt 12:40]; Mt. 16:4; Lk 11:29). Metonymically of persons sent from God, whose character and acts are a manifestation of the divine power (Lk 11:30). In Lk 2:34 for a sign which shall be spoken against. Of signs, wonders, miracles which God did through someone, joined with térata (5059), things out of the ordinary, wonders (Acts 2:22, 43; 4:30; 5:12; 14:3; 15:12). Specifically as revealing future events, a sign of future things, a portent, presage (Mt. 16:3), the miraculous events and deeds which reveal the coming of the Messiah in His kingdom (Mt. 24:3, 30; Mk 13:4; Lk 21:7, 11, 25; Acts 2:19; Rev. 12:1, 3; 15:1; Sept.: Deut. 13:1, 2). (B) Of signs, wonders, miracles wrought by Jesus and His Apostles and the prophets in proof and furtherance of their divine mission (Mt. 12:38, 39; 16:1, 4; Mk 8:11, 12; 16:17, 20; Lk 11:16, 29; 23:8; Acts 4:16, 22; 8:6; 1 Cor. 1:22). In John the word is used only in this sense (John 2:11, 18, 23; 3:2; 4:54; 6:2, 14, 26, 30; 7:31; 9:16; 10:41; 11:47; 12:18, 37; 20:30). Joined with térata, wonders, and dunamis (1411), mighty works (Jn 4:48; Acts 6:8; 7:36; 8:13; 14:3; Ro 15:19; 2 Cor. 12:12; Heb. 2:4). (C) Spoken analogically of signs, wonders, wrought by false prophets claiming to act by divine authority (Rev. 13:13, 14; 16:14; 19:20); with térata (Mt. 24:24; Mk 13:22; 2Th 2:9). (Word Study New Testament - excellent resource) Liddell-Scott-Jones (primarily secular uses) - (A1) Mark by which a thing is known - sign of the future; trace, track; of a cork on a buoy, (2) Sign from the gods, omen, ; wonder, portent, LXX Ex 4:8; Especially of the constellations, regarded as signs (3) sign or signal to do a thing, made by flags ( he made signal for the rest to put to sea); to take it down, strike the flag, as a sign of dissolving an assembly; generally, signal; signal to commence work; with unremoved signal (s), of gymnasia, i.e. never closed, (4) standard or flag, on the admiral's ship; on the general's tent, body of troops under one standard or flag, (5) land mark, boundary, limit, out of the limits of your commercial port, (6) device upon a shield; upon ships, figure-head, (7) signet on ring, etc; figure, image; badge; plural, written characters, plural - stripes, (8) watchword, war-cry, (9) birthmark or distinguishing feature, (B1) Sign, token, indication of anything that is or is to be, (2) in reasoning, a sign or proof, is no proof to the contrary; also, instance, example,· to introduce an argument (3) in the Logic of Aristotle, a sign used as a probable argument in proof of a conclusion, opp. = a demonstrative or certain proof),. in Stoic and Epicurean philos., sign as observable basis of inference to the unobserved or unobservable, (4) Medicine - symptom, (5). pl., shorthand symbols, (6) critical mark, Hastings Dictionary - SIGN . Any outward fact which serves as a pledge of a Divine word or a proof of a Divine deed is a sign , whether it be natural or supernatural in its character. The rainbow served as the sign of the Noahic, as the rite of circumcision of the Abrahamic, covenant ( Genesis 9:12; Genesis 17:11 'token,' Romans 4:11). That God was with, and worked for, the Israelites was shown in the plagues of Egypt ( Exodus 10:2). Gideon asks for and receives a sign that it is Jehovah who speaks with him ( Judges 6:17), and Saul also receives signs to confirm the words of Samuel (1Sa 10:7 ). The prophetic word is thus proved from God ( Isaiah 7:14; Isaiah 38:7, Jeremiah 44:29, Ezekiel 14:8 ). The sign need not be supernatural ( 1 Samuel 2:34, Isaiah 8:18; Isaiah 20:3 ); but the Jews in the time of Christ desired miracles as proofs of Divine power ( Matthew 12:38; Matthew 16:1 , John 4:48 , 1 Corinthians 1:22), a request which Jesus refused and condemned. The message of the Baptist, though not confirmed by any sign, was seen to be true ( John 10:41 ). It is Jonah's preaching that is probably referred to when Jesus speaks of him as a sign to his generation ( Matthew 12:39 ). The 'babe wrapped in swaddling clothes, and lying in a manger,' is the simple and humble sign to the shepherds of the birth of a Saviour, Christ the Lord ( Luke 2:12 ); and He is welcomed by Simeon as 'a sign which is spoken against' ( Luke 2:34). The Fourth Gospel frequently describes the miracles of Jesus as signs ( Luke 3:2 , Luke 4:44), and attributes to them an evidential value which is not prominent in Jesus' own intention. This confirmation of the gospel was found in the Apostolic Church ( Mark 16:20 , Acts 4:16; Acts 6:3; Acts 8:6; Acts 8:13; Acts 15:12 , 2 Corinthians 12:12 ). The last things will be ushered in by extraordinary signs ( Matthew 24:30 , Luke 21:25 , 2 Thessalonians 2:9 the working of Satan with all power and signs and lying wonders, Revelation 12:1; Revelation 13:13 etc.). The faith that depends on signs, if not altogether condemned ( John 6:26 ), is by Jesus deprecated ( John 4:48 , cf. 1 Corinthians 1:22 ). Chris Church describes 8 functions of NT Signs: 1. Signs function simply to identify. Judas' kiss clearly designated Jesus as the One the mob was seeking (Matthew 26:48 ). The sign of Jesus' coming and the end of the age which the disciples requested is, likewise, an identifying mark (Matthew 24:3; Mark 13:4; Luke 21:7 ); it is not a matter of evoking faith in Christ's coming but of identifying that event when it occurs. The difficult "sign of the Son of Man" is probably an identifying sign as well (Matthew 24:30 ). The above uses approximate the nontheological use of sign by the Old Testament. Other uses of sign are distinctly theological. 2. John's signs generally impart knowledge about Jesus and His relation to the Father. Jesus' first sign, the changing of water into wine at Cana, points to Jesus as the source of the abundant, joyful life which characterizes the anticipated Messianic Age (John 2:1-11 ). The three-fold repetition of the phrase "your son lives" in the healing of the official's son (John 4:46-54 ) points to Jesus as the life-giver. The healing of the sick man at the Sheep Gate Pool (John 5:2-9 ) points to Jesus as the One through whom God is still working (John 5:17 ). Though the just-fed crowd saw Jesus' feeding of the five thousand (John 6:2-13 ) as a sign that Jesus was a prophet (John 6:14 ), the sign points to Jesus as the life-giving bread which alone can satisfy (John 6:35 ). The sign of the healing of the man born blind (John 9:1-7 ) illustrates the ambiguity of signs: some took the sign to mean that Jesus was not from God; others, that God was with Him (John 9:16 ). John's conclusion (John 9:35-41 ) points to Jesus as both giver of spiritual insight and judge of spiritual blindness. Finally, the raising of Lazarus (John 11:1 ) points to Jesus as the resurrection and the life (John 11:25 ). 3 . Though the term sign is not used, the seal of God upon the foreheads of the redeemed (Revelation 9:4 ) is a sign of protection. 4. Some signs serve to motivate faith. The signs in the Fourth Gospel were recounted so "tha you may believe that Jesus is the Christ, the Son of the God, and that believing you may have life in His name" (John 20:31 ). John previously noted signs leading to faith (John 2:11; John 4:53; John 9:38 ). The sign of the healing of a lame man led to the praise of God in Acts 4:16 ,Acts 4:16,4:21 . Philip's signs, likewise, evoked the Samaritans' faith (Acts 8:6 ). 5 . Other signs serve to recall God's past saving acts. The paired expression "signs and wonders" (Acts 2:19 ,Acts 2:19,2:22; Acts 4:30; Acts 7:36-37; Acts 14:3 ) recalls the foundational saving events of the Exodus. The "signs and wonders" which Jesus and the apostles performed designate the inauguration of God's new saving event. 6. Paul spoke of circumcision as a witness to the covenant (Romans 4:11 ). 7 . Signs often serve as confirmation or authentication. The humble circumstances of the Christ-child in the manger confirmed the angel's announcement of a Savior to outcast shepherds (Luke 2:12 ). Jesus offered the difficult "sign of Jonah" as His authentication (Matthew 12:39-43; Luke 11:29-32 ). God was at work in Jesus' preaching of repentance as God had worked in Jonah. The New Testament often rebukes the demand for a sign to confirm God's work (Matthew 16:1; John 2:18; John 4:48; 1 Corinthians 1:22 ). A sign may evoke faith in a receptive heart, but no sign will convince the hard-hearted. 8. Though the term sign is not used, Agabus' action in binding Paul with his belt (Acts 21:11 ) parallels the acts of the Old Testament prophets. (Sign - Holman Bible Dictionary) Other Dictionary Articles on Signs: Sign - International Standard Bible Encyclopedia Signs - Bridgeway Bible Dictionary Robert Neighbour - The Eight Signs in John (All uses of semeion in John's Gospel = John 2:11, 18, 23; 3:2; 4:48, 54; 6:2, 14, 26, 30; 7:31; 9:16; 10:41; 11:47; 12:18, 37; 20:30) The Sign of the Water Turned to Wine (John 2:1-11). The Sign of the Healing of the Nobleman's Son (John 4:46-54). The Sign of Bethesda's Pool (John 5:1-13). (Ed: But semeion not used in this section) The Sign of the Loaves and the Fishes (John 6:1-15). The Sign of the Walking on the Sea (John 6:16-24). The Sign of the Man Born Blind (John 9:1-17). The Sign of the Resurrection of Lazarus (John 11:33-47). The Sign of the Draught of Fishes (John 21:1-14). In the Book of Hebrews, we read the following: "God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to His own will" (Heb. 2:4). Three things stand before us — miracles, wonders, and signs. These, in the Greek, are designated by three different words: "dunamis," power, significant of mighty works; "teras," wonder, significant of causing the people to marvel; "semeion," a sign, significant of a foreshadowing of Christ....."Semeion" is translated in John 13x by the word "miracle," and four times by the word "signs." (Ed Note: Neighbour is referring to the uses in the King James Version). The above notations show that there are three purposes in a miracle: first, it portrays the power of a Living Christ; second, it causes the people to wonder, and thirdly, it produces a sign, concerning the Lord Jesus Christ. The Gospel of John was distinctively written that "ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name" (John 20:31). With one single exception, the Holy Spirit, in the Gospel of John, refers to the miracles of Christ under the word "semeion," a "sign." (Ed note: This statement is based on the KJV) The purpose of the Holy Spirit was to set forth distinctive marks of the Deity of Christ, that men might believe in Him and have life. Hampton Keathley - A miracle is an unusual and significant event (terasa) which requires the working of a supernatural agent (dunamis) and is performed for the purpose of authenticating the message or the messenger (semeion). Herbert Lockyer on "signs" (semeion) - Here we have a word carrying with it a particular reference to the significance of miracles as being seals by which God authenticated the miracle-worker himself. In semeion, the ethical purpose of the miracle is most prominent. A miracle was to be looked upon as a token and indication of the near presence and working of God and a proof of the genuineness of revelation. The miracles of Christ were signs and pledges of something more than beyond themselves (Isaiah 7:11; 38:7). As we have indicated, they were seals of power set to the person performing the miracle (Mark 6:30; Acts 14:3; Hebrews 2:4). They were legitimate acts whereby the miracle-worker could claim to be accepted as God's representative (I John 2:18; II Corinthians 12:12). The "signs" given to Saul, Eli, Gideon, and others are not to be thought of as miracles (I Samuel 10:1-19; Judges 7:9-15; Luke 2:12). Sign designates a proof or evidence furnished by one set of facts to the reality and genuineness of another" (II Corinthians 12:12). POWERS—Dunamis - Miracles are also "powers" in that they manifest the mighty power of God which was inherent in Christ Himself, "the great power of God" (Acts 8:10), and who was made unto us—power. This word points to new and higher forces working in this lower world of ours (Hebrews 6:5). Semeion refers to the final cause of miracles; dunamis, to their efficient cause. Semeion - 77x in 69v - NAS Usage: distinguishing mark (1), miracle (2), sign (35), signs (39). Matthew 12:38 Then some of the scribes and Pharisees said to Him, "Teacher, we want to see a sign from You." 39 But He answered and said to them, "An evil and adulterous generation craves for a sign; and yet no sign will be given to it but the sign of Jonah the prophet; Matthew 16:1 The Pharisees and Sadducees came up, and testing Jesus, they asked Him to show them a sign from heaven. 3 "And in the morning, 'There will be a storm today, for the sky is red and threatening.' Do you know how to discern the appearance of the sky, but cannot discern the signs of the times? 4 "An evil and adulterous generation seeks after a sign; and a sign will not be given it, except the sign of Jonah." And He left them and went away. Matthew 24:3 As He was sitting on the Mount of Olives, the disciples came to Him privately, saying, "Tell us, when will these things happen, and what will be the sign of Your coming, and of the end of the age?" 24 "For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect. 30 "And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory. Matthew 26:48 Now he who was betraying Him gave them a sign, saying, "Whomever I kiss, He is the one; seize Him." Mark 8:11 The Pharisees came out and began to argue with Him, seeking from Him a sign from heaven, to test Him. 12 Sighing deeply in His spirit, He said, "Why does this generation seek for a sign? Truly I say to you, no sign will be given to this generation." Mark 13:4 "Tell us, when will these things be, and what will be the sign when all these things are going to be fulfilled?" 22 for false Christs and false prophets will arise, and will show signs and wonders, in order to lead astray, if possible, the elect. Mark 16:17 "These signs will accompany those who have believed: in My name they will cast out demons, they will speak with new tongues; 20 And they went out and preached everywhere, while the Lord worked with them, and confirmed the word by the signs that followed. [And they promptly reported all these instructions to Peter and his companions. And after that, Jesus Himself sent out through them from east to west the sacred and imperishable proclamation of eternal salvation. Luke 2:12 "This will be a sign for you: you will find a baby wrapped in cloths and lying in a manger." 34 And Simeon blessed them and said to Mary His mother, "Behold, this Child is appointed for the fall and rise of many in Israel, and for a sign to be opposed-- Luke 11:16 Others, to test Him, were demanding of Him a sign from heaven. 29 As the crowds were increasing, He began to say, "This generation is a wicked generation; it seeks for a sign, and yet no sign will be given to it but the sign of Jonah. 30 "For just as Jonah became a sign to the Ninevites, so will the Son of Man be to this generation. Luke 21:7 They questioned Him, saying, "Teacher, when therefore will these things happen? And what will be the sign when these things are about to take place?" 11 and there will be great earthquakes, and in various places plagues and famines; and there will be terrors and great signs from heaven. 25 "There will be signs in sun and moon and stars, and on the earth dismay among nations, in perplexity at the roaring of the sea and the waves, Luke 23:8 Now Herod was very glad when he saw Jesus; for he had wanted to see Him for a long time, because he had been hearing about Him and was hoping to see some sign performed by Him. John 2:11 This beginning of His signs Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him. 18 The Jews then said to Him, "What sign do You show us as your authority for doing these things?" 23 Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. John 3:2 this man came to Jesus by night and said to Him, "Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with him." John 4:48 So Jesus said to him, "Unless you people see signs and wonders, you simply will not believe." 54 This is again a second sign that Jesus performed when He had come out of Judea into Galilee. John 6:2 A large crowd followed Him, because they saw the signs which He was performing on those who were sick. 14 Therefore when the people saw the sign which He had performed, they said, "This is truly the Prophet who is to come into the world." 26 Jesus answered them and said, "Truly, truly, I say to you, you seek Me, not because you saw signs, but because you ate of the loaves and were filled. 30 So they said to Him, "What then do You do for a sign, so that we may see, and believe You? What work do You perform? John 7:31 But many of the crowd believed in Him; and they were saying, "When the Christ comes, He will not perform more signs than those which this man has, will He?" John 9:16 Therefore some of the Pharisees were saying, "This man is not from God, because He does not keep the Sabbath." But others were saying, "How can a man who is a sinner perform such signs?" And there was a division among them. John 10:41 Many came to Him and were saying, "While John performed no sign, yet everything John said about this man was true." John 11:47 Therefore the chief priests and the Pharisees convened a council, and were saying, "What are we doing? For this man is performing many signs. John 12:18 For this reason also the people went and met Him, because they heard that He had performed this sign. 37 But though He had performed so many signs before them, yet they were not believing in Him. John 20:30 Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; Acts 2:19 'AND I WILL GRANT WONDERS IN THE SKY ABOVE AND SIGNS ON THE EARTH BELOW, BLOOD, AND FIRE, AND VAPOR OF SMOKE. 22 "Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know-- 43 Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. Acts 4:16 saying, "What shall we do with these men? For the fact that a noteworthy miracle has taken place through them is apparent to all who live in Jerusalem, and we cannot deny it. 22 for the man was more than forty years old on whom this miracle of healing had been performed. 30 while You extend Your hand to heal, and signs and wonders take place through the name of Your holy servant Jesus." Acts 5:12 At the hands of the apostles many signs and wonders were taking place among the people; and they were all with one accord in Solomon's portico. Acts 6:8 And Stephen, full of grace and power, was performing great wonders and signs among the people. Acts 7:36 "This man led them out, performing wonders and signs in the land of Egypt and in the Red Sea and in the wilderness for forty years. Acts 8:6 The crowds with one accord were giving attention to what was said by Philip, as they heard and saw the signs which he was performing. 13 Even Simon himself believed; and after being baptized, he continued on with Philip, and as he observed signs and great miracles taking place, he was constantly amazed. Acts 14:3 Therefore they spent a long time there speaking boldly with reliance upon the Lord, who was testifying to the word of His grace, granting that signs and wonders be done by their hands. Acts 15:12 All the people kept silent, and they were listening to Barnabas and Paul as they were relating what signs and wonders God had done through them among the Gentiles. Romans 4:11 and he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them, Romans 15:19 in the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ. 1 Corinthians 1:22 For indeed Jews ask for signs and Greeks search for wisdom; 1 Corinthians 14:22 So then tongues are for a sign, not to those who believe but to unbelievers; but prophecy is for a sign, not to unbelievers but to those who believe. 2 Corinthians 12:12 The signs of a true apostle were performed among you with all perseverance, by signs and wonders and miracles. 2 Thessalonians 2:9 that is, the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders, 2 Thessalonians 3:17 I, Paul, write this greeting with my own hand, and this is a distinguishing mark in every letter; this is the way I write. Hebrews 2:4 God also testifying with them, both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will. Revelation 12:1 A great sign appeared in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars; 3 Then another sign appeared in heaven: and behold, a great red dragon having seven heads and ten horns, and on his heads were seven diadems. Revelation 13:13 He performs great signs, so that he even makes fire come down out of heaven to the earth in the presence of men. 14 And he deceives those who dwell on the earth because of the signs which it was given him to perform in the presence of the beast, telling those who dwell on the earth to make an image to the beast who had the wound of the sword and has come to life. Revelation 15:1 Then I saw another sign in heaven, great and marvelous, seven angels who had seven plagues, which are the last, because in them the wrath of God is finished. Revelation 16:14 for they are spirits of demons, performing signs, which go out to the kings of the whole world, to gather them together for the war of the great day of God, the Almighty. Revelation 19:20 And the beast was seized, and with him the false prophet who performed the signs in his presence, by which he deceived those who had received the mark of the beast and those who worshiped his image; these two were thrown alive into the lake of fire which burns with brimstone. Semeion - 99v in the Septuagint (Lxx) - Ge 1:14; 4:15; Ge 9:12-13, 17; Ge 17:11; Ex 3:12; 4:8-9, 17, 28, 30; 7:3, 9; 8:23; 10:1f; 11:9f; 12:13; 13:9, 16; 31:13, 17; Num 14:11, 22; 16:38; 17:10; 21:8f; 26:10; Deut 4:34; 6:8, 22; 7:19; 11:3, 18; 13:1f; 26:8; 28:46; 29:3; 34:11; Josh 2:18; 4:6; Judg 20:38; 1 Sam 2:34; 10:1, 7, 9; 14:10; 2 Kgs 19:29; 20:8f; 2 Chr 32:24; Neh 9:10; Esth 4:17; 10:3; Job 21:29; Ps 65:8; 74:4, 9; 78:43; 86:17; 105:27; 135:9; Isa 7:11, 14; 8:18; 11:12; 13:2; 18:3; 19:20; 20:3; 33:23; 37:30; 38:7, 22; 44:25; 55:13; 66:19; Jer 6:1; 10:2; 32:20f; 44:29; 48:9; 51:12, 27; Ezek 4:3; 9:4, 6; 20:12, 20; 39:15; Dan 4:1f; 5:9; 6:27 Below are some representative uses of semeion in the Septuagint: Genesis 1:14 Then God said, "Let there be lights in the expanse of the heavens to separate the day from the night, and let them be for signs, and for seasons, and for days and years; Genesis 4:15 So the LORD said to him, "Therefore whoever kills Cain, vengeance will be taken on him sevenfold." And the LORD appointed a sign for Cain, lest anyone finding him should slay him. Genesis 9:12-13) And God said, "This is the sign of the covenant which I am making between Me and you and every living creature that is with you, for all successive generations; 13 I set My bow in the cloud, and it shall be for a sign of a covenant between Me and the earth. Genesis 9:17 And God said to Noah, "This is the sign of the covenant which I have established between Me and all flesh that is on the earth." Genesis 17:11 "And you shall be circumcised in the flesh of your foreskin; and it shall be the sign of the covenant between Me and you. Exodus 3:12 And He said, "Certainly I will be with you, and this shall be the sign to you that it is I who have sent you: when you have brought the people out of Egypt, you shall worship God at this mountain." Exodus 4:8-9"And it shall come about that if they will not believe you or heed the witness of the first sign, they may believe the witness of the last sign. 9 "But it shall be that if they will not believe even these two signs or heed what you say, then you shall take some water from the Nile and pour it on the dry ground; and the water which you take from the Nile will become blood on the dry ground."
Mateus 24:1-3
MacArthur says "The teaching of the Olivet discourse is much debated and frequently misunderstood, largely because it is viewed through the lens of a particular theological system or interpretive scheme that makes the message appear complex and enigmatic. But the disciples were not learned men, and Jesus' purpose was to give them clarity and encouragement, not complexity and anxiety. The intricate interpretations that are sometimes proposed for this passage would have left the disciples utterly dumbfounded. It is preferable to take Jesus' words as simply and as straightforwardly as possible." (Bolding added) (The MacArthur New Testament Commentary- Matthew 24-28; see also his related sermons listed above) Warren
Mateus 24:1-3
MacArthur - Coming translates parousia, which has the basic meaning of presence and secondarily carries the idea of arrival. The disciples' question might therefore be paraphrased, "What will be the sign of Your manifesting Yourself in Your full, permanent presence as Messiah and King?" They did not use parousia in the specific and more technical sense that Jesus used it later in this chapter (Mt 24:27, 37, 39) and as it is often used elsewhere in the New Testament in referring to His second coming (see, e.g., 1Th 3:13; 2Th 2:8: 1Jn 2:28). They were not thinking of Jesus' returning, because they had no idea of His leaving, but were thinking rather of His perfected Messianic presence, which they expected Him to manifest presently. (The MacArthur New Testament Commentary- Matthew 24-28; see also his related sermons listed above) THE SIGN OF THE END OF THE AGE The end of the age - Notice that KJV translates it as "the end of the world" but that is not an accurate translation for Matthew uses aion (age) not kosmos (world). Fruchtenbaum explains that the disciples "asked for a third sign, and that was: "What will be the sign that the end of this age has begun?" In rabbinic theology of that day, the rabbis spoke of two ages: this age, in which we now live; and the age to come, the Messianic Age. The question is: "What is the sign that the last days of this age have begun and that will lead to the Messianic Age? All together, then, there were three questions in which the disciples asked for three signs to watch for (Ed: See Table below). Jesus answered these questions, but not in the same order as they were asked. He answered the third question first, the first question second, and the second question third. Nor are all three answers found in all three accounts. While Matthew and Mark recorded the answers to the second and third questions, they ignored the answer to the first question. It is Luke who recorded the Messiah's answer to the first question." (The Footsteps of the Messiah- A Study of the Sequence of Prophetic Events) Thomas Constable agrees that "By asking the question this way clearly the disciples believed that Jesus' coming (prophesied in Mt 23:39) would end the present age and introduce the Messianic Age." (Matthew 24 Commentary) In summary, by linking Jesus coming with the end the disciples probably believed that Jesus' coming would end the present age and bring in the Messianic Age. SCRIPTURES ASSOCIATING SECOND COMING WITH MESSIANIC AGE The Jewish people failed to recognize Jesus' mission to die as the Lamb of God Who takes away the sin of the world (Jn 1:29), and instead held fast to the hope that He would soon bring in an earthly Messianic Kingdom. While He did not come the first time to bring in the Messianic Kingdom (He would have if Israel had not rejected Him), His return would usher in His glorious kingdom. We see this truth echoed in other passages including ones from Matthew, Luke, Acts and even the OT prophet Daniel. (1) Matthew - In Matthew 19 Jesus had promised His disciples a place with Him in His future earthly kingdom. They just failed to grasp how far in the future this would be fulfilled! Jesus said to them, "Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging (present tense) the twelve tribes of Israel. (Mt 19:28, cf Luke 22:28-30; cf "Kingdom of God" in Luke 22:16-18 and similar promises to all believers = Rev 3:21-note, Rev 20:4-6-note) MacArthur explains that regeneration here "does not carry its normal theological meaning of personal regeneration (cf. Titus 3:5). Instead, Jesus was speaking of "the period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient time" (Acts 3:21). This is a reference to the earthly kingdom described in Rev 20:1-15, when believers will sit with Christ on His throne (Rev 3:21). (MacArthur Study Bible) Mt 19:28 appears to be a reference to a literal, earthly kingdom, for in heaven there will be no need for the disciples (apostles) to sit on 12 thrones judging the 12 tribes of Israel. This passage is also evidence that God is not "finished with Israel" as is taught in Replacement Theology (Supersessionism) unless one interprets "Israel" in this passage as the Church! Even D A Carson says the most likely interpretation is that "the twelve apostles exercise judgment over the twelve tribes of Israel physically and racially conceived." (Expositor's Bible Commentary-Matthew) (2) Luke - Luke 19 records another passage that supports the premise that the Jews (including the disciples) were eagerly looking for the imminent appearing Messianic King and Kingdom. And while they (Jewish crowd including the disciples) were listening to these things (What things? Lk 19:10+), He went on to tell a parable, because He was near Jerusalem, and they (which would include the disciples) supposed that the kingdom of God was going to appear immediately. (Lk 19:11+) John MacArthur: Their anticipation was growing with each passing mile and is even suggested by the Greek verb translated appear, which is a nautical term for something becoming visible on the horizon (cf. Acts 21:3+). But that earthly kingdom would be delayed, and Jesus would first be rejected by His people (John 1:11+), killed, and raised from the dead to provide the sacrifice for salvation. At His return He will establish His earthly millennial rule (cf. Rev. 20:4-6+). Thomas
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MacArthur commenting on end explains that sunteleia is "a compound word that refers to completion, as in the final culmination of a planned series of events. In the disciples' minds the end of the age would accompany Jesus' full manifestation of His Messianic power and glory, bringing to a close the era of man's sin and rebellion against God and ushering in the divine kingdom of righteousness and justice (Ed: The Millennium 2; The Millennium 3). Jesus used the phrase the end of the age in the parable of the wheat and tares and the parable of the dragnet, where in both cases it represented the gathering of the wicked by God's angels in preparation for judgment (Mt. 13:39, 49). He also used the phrase at the conclusion of the Great Commission, assuring the disciples, "Lo, I am with you always, even to the end of the age" (Mt. 28:20). The disciples' question was about the ultimate end of the age, not simply the end of an era or epoch of history, but the final end to the present world system of darkness and sin-an end they expected soon." (The MacArthur New Testament Commentary- Matthew 24-28; see also his related sermons listed above) Of the Age (165)(aion) usually refers to some aspect of time past, present or future depending on the context: (1) as a segment of contemporary time = lifetime (1Ti 6:17), present age (Lk 16.8, 20:34 = "sons of this age", 1Cor 3:18, 1Cor 1:20, Titus 2:12 = "live....godly in this present age;" Mt 12:32, Mt 13:22 = "cares of this present age" = also in Mk 4:19; 2Ti 4:8 and Ro 12:2 = "this world" = this present age and its ungodly thoughts and actions; 2Cor 4:4 = "god of this world" = of this present age; The end of this period = Mt 13:39-40, 49, Mt 24:3, 28:20); (2) of time gone by past, earliest times (Lk 1.70); (3) of prolonged and unlimited time = eternity (1Ti 1.17); (4) of time to come eternity = age to come (Lk 20.35, BDAG says "the age to come" corresponds to "the Messianic period"); idiomatically (with preposition eis = into) literally into the age = forever, eternally (JN 6.51); In another idiom aion means literally into the ages of the ages = forever and ever, forevermore (Heb 1.8); (5) plural, as a spatial concept, of the creation as having a beginning and moving forward through long but limited time = universe, world (Heb 1.2; 9.26; 11.3) The end - This phrase occurs 9x/9v in Matthew's Gospel and 4 of the uses are in Matthew 24 (Mt 24:3, 6, 13, 14). Five times Matthew uses the specific phrase "the end of the age" and every time the noun for "end" is sunteleia. In the other 4 occurrences of "the end" the noun for "end" is telos. Here are all the uses of the end in Matthew... Matthew 10:22+ "You will be hated by all because of My name, but it is the one who has endured to the end who will be saved. Matthew 13:39+ and the enemy who sowed them is the devil, and the harvest is the end (sunteleia) of the age (aion) ; and the reapers are angels. 40 "So just as the tares are gathered up and burned with fire, so shall it be at the end (sunteleia) of the age (aion). 49 "So it will be at the end (sunteleia) of the age (aion); the angels will come forth and take out the wicked from among the righteous, ESV Study Bible: The judgment that will follow the Son of Man's return at the close of the age to establish His kingdom in its fully realized form. (Bolding added for emphasis). (Ed comment: Notice how this note rightly connects Christ's coming with the consummation of this age and commencement of His Kingdom.) Matthew 24:3 As He was sitting on the Mount of Olives, the disciples came to Him privately, saying, "Tell us, when will these things happen, and what will be the sign of Your coming, and of the end (sunteleia) of the age (aion)?" 6 "You will be hearing of wars and rumors of wars. See that you are not frightened, for those things must take place, but that is not yet the end. 13 "But the one who endures to the end, he will be saved. 14 "This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come. Matthew 28:20 teaching them to observe all that I commanded you; and lo, I am with you always, even to the end (sunteleia) of the age (aion)." Sign - Semeion Sign (4592)(semeion) (akin to semaino = to give a sign; sema = a sign) is a distinguishing mark or symbol that carries a special meaning or like a simple sign points to something else. In Scripture when semeion used of God's miraculous works (that which is contrary to the usual course of nature) it points to spiritual truth. Semeion can be a sign, a mark, a token, or a miracle with a spiritual end purpose. In other words a sign can be either natural or supernatural. A sign is an object, quality, or event whose presence or occurrence indicates the probable presence or occurrence of something else. In a number of NT contexts semeion takes on the sense of a miracle because of its unusual nature, especially as that which is contrary to the usual course of nature (e.g., Jn 2:23, Acts 4:16, 22 - And the KJV translates semeion as miracle 23x in John).
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MacArthur adds that Jesus' words that not one stone here will be left upon another "would be fulfilled literally in A.D. 70, when the Romans, the human means of divine wrath (Ed: Notice this point! cf "Nebuchadnezzar...My servant" = Jer 25:9, 27:6), erected scaffolds around the walls of the temple and its buildings, filled them with wood and other flammable material, and set them on fire. The intense heat from the fires caused the stones to crumble. After it was further dismantled and sifted to find all the melted gold, the rubble was thrown down into the Kidron Valley. Only the huge foundation stones remained largely intact. Those stones, however, were not part of the Temple itself, but supports for the retaining wall." (Luke 18-24 MacArthur New Testament Commentary) Hiebert - The Temple was actually destroyed by fire, contrary to the order of Titus, who had hoped to spare the edifice; but later, he gave orders to demolish the entire city and Temple. (Flavius Josephus, Wars of the Jews 6.1-6.92; Flavius Josephus, Wars of the Jews 7.1.1) (Ibid) Leon
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MacArthur adds that Jesus' words that not one stone here will be left upon another "would be fulfilled literally in A.D. 70, when the Romans, the human means of divine wrath (Ed: Notice this point! cf "Nebuchadnezzar...My servant" = Jer 25:9, 27:6), erected scaffolds around the walls of the temple and its buildings, filled them with wood and other flammable material, and set them on fire. The intense heat from the fires caused the stones to crumble. After it was further dismantled and sifted to find all the melted gold, the rubble was thrown down into the Kidron Valley. Only the huge foundation stones remained largely intact. Those stones, however, were not part of the Temple itself, but supports for the retaining wall." (See Luke 18-24 MacArthur New Testament Commentary) Hiebert - The Temple was actually destroyed by fire, contrary to the order of Titus, who had hoped to spare the edifice; but later, he gave orders to demolish the entire city and Temple. (Flavius Josephus, Wars of the Jews 6.1-6.92; Flavius Josephus, Wars of the Jews 7.1.1) (Ibid) Leon
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MacArthur says "The teaching of the Olivet discourse is much debated and frequently misunderstood, largely because it is viewed through the lens of a particular theological system or interpretive scheme that makes the message appear complex and enigmatic. But the disciples were not learned men, and Jesus' purpose was to give them clarity and encouragement, not complexity and anxiety. The intricate interpretations that are sometimes proposed for this passage would have left the disciples utterly dumbfounded. It is preferable to take Jesus' words as simply and as straightforwardly as possible." (Bolding added) (The MacArthur New Testament Commentary- Matthew 24-28; see also his related sermons listed above) Warren
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MacArthur - Coming translates parousia, which has the basic meaning of presence and secondarily carries the idea of arrival. The disciples' question might therefore be paraphrased, "What will be the sign of Your manifesting Yourself in Your full, permanent presence as Messiah and King?" They did not use parousia in the specific and more technical sense that Jesus used it later in this chapter (Mt 24:27, 37, 39) and as it is often used elsewhere in the New Testament in referring to His second coming (see, e.g., 1Th 3:13; 2Th 2:8: 1Jn 2:28). They were not thinking of Jesus' returning, because they had no idea of His leaving, but were thinking rather of His perfected Messianic presence, which they expected Him to manifest presently. (See Matthew 24-28 MacArthur New Testament Commentary; see also his related sermons listed above) THE SIGN OF THE END OF THE AGE The end of the age - Notice that KJV translates it as "the end of the world" but that is not an accurate translation for Matthew uses aion (age) not kosmos (world). Fruchtenbaum explains that the disciples "asked for a third sign, and that was: "What will be the sign that the end of this age has begun?" In rabbinic theology of that day, the rabbis spoke of two ages: this age, in which we now live; and the age to come, the Messianic Age. The question is: "What is the sign that the last days of this age have begun and that will lead to the Messianic Age? All together, then, there were three questions in which the disciples asked for three signs to watch for (Ed: See Table below). Jesus answered these questions, but not in the same order as they were asked. He answered the third question first, the first question second, and the second question third. Nor are all three answers found in all three accounts. While Matthew and Mark recorded the answers to the second and third questions, they ignored the answer to the first question. It is Luke who recorded the Messiah's answer to the first question." (The Footsteps of the Messiah- A Study of the Sequence of Prophetic Events) Thomas Constable agrees that "By asking the question this way clearly the disciples believed that Jesus' coming (prophesied in Mt 23:39) would end the present age and introduce the Messianic Age." (Matthew 24 Commentary) In summary, by linking Jesus coming with the end the disciples probably believed that Jesus' coming would end the present age and bring in the Messianic Age. SCRIPTURES ASSOCIATING SECOND COMING WITH MESSIANIC AGE The Jewish people failed to recognize Jesus' mission to die as the Lamb of God Who takes away the sin of the world (Jn 1:29), and instead held fast to the hope that He would soon bring in an earthly Messianic Kingdom. While He did not come the first time to bring in the Messianic Kingdom (He would have if Israel had not rejected Him), His return would usher in His glorious kingdom. We see this truth echoed in other passages including ones from Matthew, Luke, Acts and even the OT prophet Daniel. (1) Matthew - In Matthew 19 Jesus had promised His disciples a place with Him in His future earthly kingdom. They just failed to grasp how far in the future this would be fulfilled! Jesus said to them, "Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging (present tense) the twelve tribes of Israel. (Mt 19:28, cf Luke 22:28-30; cf "Kingdom of God" in Luke 22:16-18 and similar promises to all believers = Rev 3:21-note, Rev 20:4-6-note) MacArthur explains that regeneration here "does not carry its normal theological meaning of personal regeneration (cf. Titus 3:5). Instead, Jesus was speaking of "the period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient time" (Acts 3:21). This is a reference to the earthly kingdom described in Rev 20:1-15, when believers will sit with Christ on His throne (Rev 3:21). (MacArthur Study Bible) Mt 19:28 appears to be a reference to a literal, earthly kingdom, for in heaven there will be no need for the disciples (apostles) to sit on 12 thrones judging the 12 tribes of Israel. This passage is also evidence that God is not "finished with Israel" as is taught in Replacement Theology (Supersessionism) unless one interprets "Israel" in this passage as the Church! Even D A Carson says the most likely interpretation is that "the twelve apostles exercise judgment over the twelve tribes of Israel physically and racially conceived." (Expositor's Bible Commentary-Matthew) (2) Luke - Luke 19 records another passage that supports the premise that the Jews (including the disciples) were eagerly looking for the imminent appearing Messianic King and Kingdom. And while they (Jewish crowd including the disciples) were listening to these things (What things? Lk 19:10), He went on to tell a parable, because He was near Jerusalem, and they (which would include the disciples) supposed that the kingdom of God was going to appear immediately. (Lk 19:11) John MacArthur: Their anticipation was growing with each passing mile and is even suggested by the Greek verb translated appear, which is a nautical term for something becoming visible on the horizon (cf. Acts 21:3). But that earthly kingdom would be delayed, and Jesus would first be rejected by His people (John 1:11), killed, and raised from the dead to provide the sacrifice for salvation. At His return He will establish His earthly millennial rule (cf. Rev. 20:4-6). Thomas
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MacArthur commenting on end explains that sunteleia is "a compound word that refers to completion, as in the final culmination of a planned series of events. In the disciples' minds the end of the age would accompany Jesus' full manifestation of His Messianic power and glory, bringing to a close the era of man's sin and rebellion against God and ushering in the divine kingdom of righteousness and justice (Ed: The Millennium 2; The Millennium 3). Jesus used the phrase the end of the age in the parable of the wheat and tares and the parable of the dragnet, where in both cases it represented the gathering of the wicked by God's angels in preparation for judgment (Mt. 13:39, 49). He also used the phrase at the conclusion of the Great Commission, assuring the disciples, "Lo, I am with you always, even to the end of the age" (Mt. 28:20). The disciples' question was about the ultimate end of the age, not simply the end of an era or epoch of history, but the final end to the present world system of darkness and sin-an end they expected soon." (See Matthew 24-28 MacArthur New Testament Commentary; see also his related sermons listed above) Of the Age (165)(aion) usually refers to some aspect of time past, present or future depending on the context: (1) as a segment of contemporary time = lifetime (1Ti 6:17), present age (Lk 16.8, 20:34 = "sons of this age", 1Cor 3:18, 1Cor 1:20, Titus 2:12 = "live....godly in this present age;" Mt 12:32, Mt 13:22 = "cares of this present age" = also in Mk 4:19; 2Ti 4:8 and Ro 12:2 = "this world" = this present age and its ungodly thoughts and actions; 2Cor 4:4 = "god of this world" = of this present age; The end of this period = Mt 13:39-40, 49, Mt 24:3, 28:20); (2) of time gone by past, earliest times (Lk 1.70); (3) of prolonged and unlimited time = eternity (1Ti 1.17); (4) of time to come eternity = age to come (Lk 20.35, BDAG says "the age to come" corresponds to "the Messianic period"); idiomatically (with preposition eis = into) literally into the age = forever, eternally (JN 6.51); In another idiom aion means literally into the ages of the ages = forever and ever, forevermore (Heb 1.8); (5) plural, as a spatial concept, of the creation as having a beginning and moving forward through long but limited time = universe, world (Heb 1.2; 9.26; 11.3) The end - This phrase occurs 9x/9v in Matthew's Gospel and 4 of the uses are in Matthew 24 (Mt 24:3, 6, 13, 14). Five times Matthew uses the specific phrase "the end of the age" and every time the noun for "end" is sunteleia. In the other 4 occurrences of "the end" the noun for "end" is telos. Here are all the uses of the end in Matthew... Matthew 10:22 "You will be hated by all because of My name, but it is the one who has endured to the end who will be saved. Matthew 13:39 and the enemy who sowed them is the devil, and the harvest is the end (sunteleia) of the age (aion) ; and the reapers are angels. 40 "So just as the tares are gathered up and burned with fire, so shall it be at the end (sunteleia) of the age (aion). 49 "So it will be at the end (sunteleia) of the age (aion); the angels will come forth and take out the wicked from among the righteous, ESV Study Bible: The judgment that will follow the Son of Man's return at the close of the age to establish His kingdom in its fully realized form. (Bolding added for emphasis). (Ed comment: Notice how this note rightly connects Christ's coming with the consummation of this age and commencement of His Kingdom.) Matthew 24:3 As He was sitting on the Mount of Olives, the disciples came to Him privately, saying, "Tell us, when will these things happen, and what will be the sign of Your coming, and of the end (sunteleia) of the age (aion)?" 6 "You will be hearing of wars and rumors of wars. See that you are not frightened, for those things must take place, but that is not yet the end. 13 "But the one who endures to the end, he will be saved. 14 "This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come. Matthew 28:20 teaching them to observe all that I commanded you; and lo, I am with you always, even to the end (sunteleia) of the age (aion)." Matthew 24:4 And Jesus answered and said to them, "See to it that no one misleads you: kai apokritheis (APPMSN) o Iesous eipen (3SAAI) autois blepete (2PPAM) me tis humas planese (3SAAS): Jer 29:8 Mk 13:5,6,22 Lu 21:8 2Co 11:13-15 Eph 4:14 5:6 Col 2:8,18 2Th 2:3 2Pe 2:1-3 1Jn 4:1) JESUS BEGINS TO ANSWER THE DISCIPLES' QUESTIONS This passage marks the beginning of Jesus' formal Olivet Discourse, a teaching which is also found in Mark 13 and Luke 21. The Discourse is longest in Matthew (Mt 24:1-25:46), and Luke's account (Mt 21:5-36) contains some independent material. INTERPRETATIONS OF There is clearly not a consensus on how to interpret Mt 24:4-14 even among those who are conservative and interpret the Scripture literally. Here is a brief survey of the various scenarios (1) Interpretation of Mt 24:4-14 as a description of the general events of the Church Age from Jesus' day leading up to the last seven year period (aka Daniel's Seventieth Week) referred to as the Tribulation. John Walvoord (2) Interpretation of Mt 24:4-8 as general events of the Church Age and Mt 24:9-14 as particular signs of the end of the age. H A Ironside Dwight Pentecost divides interprets Mt 24:4-8 as descriptive of general signs in the present Church age and Mt 24:9 as marking the beginning of the last seven years of Tribulation. Dwight
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MacArthur says "The answer Jesus gave is the longest answer (Ed: 97 verses in Mt 24-25) given to any question asked in the New Testament, and its truths are absolutely essential for understanding His return and the amazing events associated with it. It is the revelation of our Lord, directly from His own lips, about His return to earth in glory and power (Mt 24:30)." (See Matthew 24-28 MacArthur New Testament Commentary) Jesus' first words are a warning echo a warning from the first sermon (Mt 7:15-23; cf. Mt 18:12-14). Ray
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MacArthur - The figure of birth pains was commonly used by ancient Jewish writers, especially in regard to the end times. The great modern Jewish scholar Alfred Edersheim wrote, "Jewish writings speak very frequently of the labor pains of Messiah." Labor pains do not occur at conception or throughout pregnancy but just before birth. The figure of birth pains therefore would not have been appropriate to represent either the destruction of Jerusalem, which occurred very near the beginning of the church age, or the church age as a whole....Labor pains do not begin until shortly before delivery time, and they occur with increasing frequency until the baby is born. In the same way, the events connected with the Lord's return will not begin until just before His return, and they will occur with increasing rapidity, building up to an explosion of catastrophic events. The same epoch is pictured in the book of Revelation, as the seal judgments unfold over a period of perhaps years (see Rev 6:1-8:6), the trumpet judgments over a much shorter period of time, perhaps weeks (see Rev 8:7-9:21; Rev 11:15-19), and the bowl judgments over the period of perhaps a few days or even hours (see Rev 16:1-21). (SEE Matthew 24-28 MacArthur New Testament Commentary) As noted above MacArthur interprets the events in Mt 24:4-14 as occurring in the first part of the seven year tribulation. This interpretation seems to be based primarily on the description of Mt 24:4-8 as "labor pains" which in normal pregnancy do not begin to occur until shortly prior to birth. There are parallels between the events Jesus describes in Matthew 24 and Revelation 6:1-14. These parallels do not necessarily signify that Jesus was describing the events in Revelation 6 given the non-specific nature of the events. The parallels include: 1. False Messiahs (Mat. 24:5, 11; Mark 13:6; Luke 21:8; Rev. 6:2). 2. Wars (Mat. 24:6-7; Mark 13:7; Luke 21:9; Rev. 6:4). 3. Famines (Mat. 24:7; Mark 13:8; Luke 21:10; Rev. 6:5-6,8). 4. Pestilences (Luke 21:11; Rev. 6:8). 5. Persecution (Mat. 24:9; Mark 13:9-13; Luke 21:12-17; Rev. 6:9-11). 6. Earthquakes (Mat. 24:7; Mark 13:8; Luke 21:11; Rev. 6:12). 7. Cosmic Phenomena (Mat. 24:29; Mark 13:24-25; Luke 21:11; Rev. 6:12-14). Matthew 24:9 "Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations because of My name.: tote paradosousin (3PFAI) humas eis thlipsin kai apoktenousin (3PFAI) humas kai esesthe (2PFMI) misoumenoi (2PPPMPN) hupo panton ton ethnon dia to onoma mou: Mt 10:17-22 Mt 22:6 Mt 23:34 Mk 13:9-13 Luke 11:49 Luke 21:12,16,17 Jn 15:19 Jn 15:20 Jn 16:2 Acts 4:2,3 Acts 5:40,41 Acts 7:59 Acts 12:1,2-5 Acts 21:31,32 Acts 22:19-22 Acts 28:22 1Th 2:14-16 1Pe 4:16 Rev 2:10,13 Rev 6:9-11 Rev 7:14 KJV Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake. NET "Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations because of my name. ESV "Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name's sake. NLT "Then you will be arrested, persecuted, and killed. You will be hated all over the world because you are my followers. YLT then they shall deliver you up to tribulation, and shall kill you, and ye shall be hated by all the nations because of my name; Mark's version is similar but adds a warning... But be on your guard (present imperative = calls for continual alertness); for (term of explanation - explains why they need to be on guard!) they will deliver you to the courts, and you will be flogged in the synagogues, and you will stand before governors and kings for My sake, as a testimony to them. (Mark 13:9) Then (5119)(tote) is an adverb that functions as an expression of time. Tote means at that time or a point of time subsequent to another point of time. Note that this adverb is found in Mt 24:9, Mt 24:10 and Mt 24:14 and generally indicates sequence (a successive order of two or more things). So in the following section, we will simply observe the plain sense of the text, paying close attention to the three occurrences of the adverb of sequence, then (tote), the three occurrences of the copulative conjunction, and (kai), and the one occurrence of the conjunction of contrast, but (de). By using these simple observation techniques, let's see if this helps us discern what Jesus is describing and whether these events are related. Notice that the characteristics described in Mt 24:9-14 are surrounded by the bookends of "the beginning of sorrows" (Mt 24:8) and "the end" of the age (Mt 24:14). The following section (Mt 24:15-22) is linked to Mt 24:8-14 by the word therefore. As Tony
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MacArthur comments on use of semeion in the Revelation (Rev 12:1, 3; 13:13-14; 15:1; 16:14; 19:20) - Semeion (sign) describes a symbol that points to a reality. (Ed: Commenting specifically on the "sign" in Rev 12:1) The literal approach to interpreting Scripture allows for normal use of symbolic language, but understands that it points to a literal reality. In this case, the description plainly shows that the woman John saw was not an actual woman. Also, the reference to "the rest of her children," those "who keep the commandments of God and hold to the testimony of Jesus" (Rev 12:17), shows that this woman is a symbolic mother. Charles Swindoll on semeion - Ancient peoples often viewed "signs" in the sky, such as lightning or eclipses, as omens of terrible things to come (Matt. 16:3). The term sēmeion could also refer to miraculous feats that pointed to a person's supernatural origin or authority (Mt 12:38). In Revelation the term is used to indicate amazing symbolic visions that point to epochal events (Rev. 12:1, 3), but it also refers to false wonders and miracles used by Satan to turn people away from God (Rev 13:13-14). (Insights on Revelation) Wayne Detzler - In the New Testament there are two Greek words which describe miracles. The first of these is semeion (literally "sign"). At first this word meant a visible sign which someone saw. For instance, when Constantine was embroiled in battle he saw the sign of a cross and the words, "In this sign conquer." This turned him to Christianity, and he granted toleration to the Christians in 313. So first of all semeion meant a real or imagined visible sign. Later it came to mean the intervention of the deities in our world. This is the meaning which the Bible attaches to miracles, when God breaks into the natural world to accomplish some special feat. A second word is thauma (which literally means "to wonder," or "to be astonished"). In this case the miracle is "in the eye of the beholder." The root word behind this Greek term is thea ("a vision"), or theaomai ("to contemplate"). It is seen in our English word "theater" (literally, "a place of seeing or viewing"). It is in this secondary meaning of astonishment that we see the root of a miracle. What causes one to be astonished or amazed is out of the ordinary. This was especially true in the Greek epic poems, which described many astonishing events. Thus thauma speaks of a "wonder," an amazing act, and thus a miracle....The most notable miracle-worker in the New Testament is, of course, the Lord Jesus Himself. It is He who raised Jairus' daughter from the dead (Matt. 9:18-26). He too interrupted the funeral procession at Nain (Luke 7:11-17). Having raised a little girl and a young man, He also brought His friend Lazarus back to life (John 11:38-44). (BORROW New Testament Words in Today's Language - a useful resource for word studies). Zodhiates on distinction of sign and wonder (teras) - the word sēmeíon, "sign," sharply contrasts with the meaning of téras, "wonder." For "sign" has a distinct ethical end and purpose whereas "wonder" has the least ethical and unyielding connotation...The prime object and end of the miracle involved and declared in the very word semeion is to lead us to something out of and beyond itself. It is a fingerpost of God, as if God were saying, "I do this in order for you to see and understand." The miracle is not valuable so much for what it is as for what it indicates of the grace and power of the doer, or of his immediate connection with a higher spiritual world (Ex 7:9, 10; 1Ki. 13:3; Mark 16:20; Acts 14:3; Heb. 2:4). Thus, the Jews were demanding miracles performed by God, not for the sake of the miracles, but as the finger and voice of God indicating "This is my beloved Son in whom I am well pleased" (Matt. 3:17). The Jews expected physical miracles. Accustomed to such manifestations under the economy of the Law, they expected God to work that way in the economy of grace.(1 Corinthians Commentary) Trench on semeion - "It is involved and declared in the very word that the prime object and end of the miracle is to lead us to something out of and beyond itself: that, so to speak, it is a kind of finger-post of God, pointing for us to this: valuable, not so much for what it is, as for what it indicates of the grace and power of the doer, or of his immediate connection with a higher spiritual world" (Synonyms) See Trench's Analysis of the following synonyms. Note also: If you click on Strong's # you will retrieve the Abbreviated Thayer's Definition as well as the Expanded Thayer's [scroll down], the expanded Liddell-Scott-Jones definition, and Moulton-Milligan's (Vocabulary of the Greek New Testament) discussion. teras (Strong's #5059) Wonder, Miracle semeion (Strong's #4592) Sign, Miracle dynamis (Strong's #1411) Power, Mighty Work megaleion (Strong's #3167) Mighty deeds (NAS) endoxon (Strong's #1741) Glorious Thing paradoxon (Strong's #3861) Strange Thing thaumasion (Strong's #2297) As an aside Polhill remarks that "It should be noted that "throughout Acts the term 'wonders' only occurs in conjunction with 'signs,' a testimony to the fact that mere marvels have no value in themselves except as they point beyond themselves to the divine power behind them and so lead to faith." Blomberg - Each evangelist has his own thematic emphases concerning Jesus' miracles. Mark sharply contrasts the glory of Jesus' public ministry and its preponderance of wonders with the road to the cross and his teaching on suffering (Mk 1:1-8:30; 8:31-16:8). Mark, too, introduces the so-called messianic secret motif following several miracles (e.g., Mk 1:34; 3:12; 5:43). Matthew's miracle-stories fit his overall narrative progression from Jesus' particularism to universalism (with Mark 13:1-37 as the hinge) and his stress on the fulfillment of Scripture (Mk 8:17; 11:4-5). Luke highlights Jesus' compassion for the outcasts of society (Lk 4:18; 17:11-19) and his role as a new Moses (Lk 9:28-36) and Elijah/Elisha (Lk 7:1-28). John's views prove the most distinctive. Whereas the Synoptics use "signs" in a negative sense as that which unbelieving skeptics demand but do not receive save for the resurrection as the "sign of Jonah" (Mt 12:38-42), John consistently speaks of Jesus' miracles as "signs" meant to lead people to faith in Christ (Jn 2:11; 4:54; cf. Jn 20:31). But he encourages a maturity that does not require dependence on miraculous proofs (Jn 4:48; 20:29). John also pairs seven signs with seven discourses to form the first major half of his Gospel (Jn 1:19-11:57). The signs require interpretive teaching even as they legitimate Jesus' claims. (Miracles, Signs - Baker's Evangelical Dictionary of Biblical Theology) Vine - semeion = "a sign, mark, indication, token," is used (a) of that which distinguished a person or thing from others, e.g., Matt. 26:48; Luke 2:12; Ro. 4:11; 2 Cor. 12:12 (1st part); 2Th 3:17, "token," i.e., his autograph attesting the authenticity of his letters; (b) of a "sign" as a warning or admonition, e.g., Matt. 12:39, "the sign of (i.e., consisting of) the prophet Jonas"; 16:4; Luke 2:34; 11:29, 30; (c) of miraculous acts (1) as tokens of divine authority and power, e.g., Matt. 12:38, 39 (1st part); John 2:11, RV, "signs"; Jn 3:2 (ditto); Jn 4:54, "(the second) sign," RV; Jn 10:41 (ditto); Jn 20:30; in 1Co 1:22, "the Jews ask for signs," indicates that the Apostles were met with the same demand from Jews as Christ had been: "signs were vouchsafed in plenty, signs of God's power and love, but these were not the signs which they sought.… They wanted signs of an outward Messianic Kingdom, of temporal triumph, of material greatness for the chosen people.… With such cravings the Gospel of a 'crucified Messiah' was to them a stumblingblock indeed" (Lightfoot); 1Cor 14:22; (2) by demons, Rev. 16:14; (3) by false teachers or prophets, indications of assumed authority, e.g., Matt. 24:24; Mark 13:22; (4) by Satan through his special agents, 2Th 2:9; Rev. 13:13, 14; 19:20; (d) of tokens portending future events, e. g., Matt. 24:3, where "the sign of the Son of Man" signifies, subjectively, that the Son of Man is Himself the "sign" of what He is about to do; Mark 13:4; Luke 21:7, 11, 25; Acts 2:19; Rev 12:1, Rev 12:3, Rev; 15:1. "Signs" confirmatory of what God had accomplished in the atoning sacrifice of Christ, His resurrection and ascension, and of the sending of the Holy Spirit, were given to the Jews for their recognition, as at Pentecost, and supernatural acts by apostolic ministry, as well as by the supernatural operations in the churches, such as the gift of tongues and prophesyings; there is no record of the continuance of these latter after the circumstances recorded in Acts 19:1-20. (Sign - Vine's Expository Dictionary of NT Words) Zodhiates - In the plural, miracles which lead to something out of and beyond themselves; finger-marks of God, valuable not so much for what they are as for what they indicate of the grace and power of the Doer (Mk 16:20). (I) Particularly a sign by which something is designated, distinguished, known (Mt. 26:48; Ro. 4:11, circumcision as a sign [cf. Ge. 9:12, 13; 17:11]). Specifically a sign by which the character and truth of any person or thing is known, a token, proof (Lk 2:12; 2Cor. 12:12; 2Th 3:17; Sept.: 1Sa 14:10; 2Ki. 19:29; 20:8). (II) A sign by which the divine power in majesty is made known, a supernatural event or act, a token, wonder, or miracle by which the power and presence of God is manifested, either directly or through the agency of those whom He sends (Sept.: Ex. 4:8, 17, 28, 30). (A) As wrought of God (1Cor. 14:22), a token to the unbelieving of God's presence and power (cf. 1Cor 14:25); or perhaps a sign of divine displeasure (cf. 1Cor 14:21). "The sign of the prophet Jonah" means the miracle which God wrought in the case of Jonah concerning the great fish that swallowed him and the three days therein that followed (Mt. 12:39 [cf. Mt 12:40]; Mt. 16:4; Lk 11:29). Metonymically of persons sent from God, whose character and acts are a manifestation of the divine power (Lk 11:30). In Lk 2:34 for a sign which shall be spoken against. Of signs, wonders, miracles which God did through someone, joined with térata (5059), things out of the ordinary, wonders (Acts 2:22, 43; 4:30; 5:12; 14:3; 15:12). Specifically as revealing future events, a sign of future things, a portent, presage (Mt. 16:3), the miraculous events and deeds which reveal the coming of the Messiah in His kingdom (Mt. 24:3, 30; Mk 13:4; Lk 21:7, 11, 25; Acts 2:19; Rev. 12:1, 3; 15:1; Sept.: Deut. 13:1, 2). (B) Of signs, wonders, miracles wrought by Jesus and His Apostles and the prophets in proof and furtherance of their divine mission (Mt. 12:38, 39; 16:1, 4; Mk 8:11, 12; 16:17, 20; Lk 11:16, 29; 23:8; Acts 4:16, 22; 8:6; 1 Cor. 1:22). In John the word is used only in this sense (John 2:11, 18, 23; 3:2; 4:54; 6:2, 14, 26, 30; 7:31; 9:16; 10:41; 11:47; 12:18, 37; 20:30). Joined with térata, wonders, and dunamis (1411), mighty works (Jn 4:48; Acts 6:8; 7:36; 8:13; 14:3; Ro 15:19; 2 Cor. 12:12; Heb. 2:4). (C) Spoken analogically of signs, wonders, wrought by false prophets claiming to act by divine authority (Rev. 13:13, 14; 16:14; 19:20); with térata (Mt. 24:24; Mk 13:22; 2Th 2:9). (Borrow The Complete Word Study Dictionary: New Testament ) Liddell-Scott-Jones (primarily secular uses) - (A1) Mark by which a thing is known - sign of the future; trace, track; of a cork on a buoy, (2) Sign from the gods, omen, ; wonder, portent, LXX Ex 4:8; Especially of the constellations, regarded as signs (3) sign or signal to do a thing, made by flags ( he made signal for the rest to put to sea); to take it down, strike the flag, as a sign of dissolving an assembly; generally, signal; signal to commence work; with unremoved signal (s), of gymnasia, i.e. never closed, (4) standard or flag, on the admiral's ship; on the general's tent, body of troops under one standard or flag, (5) land mark, boundary, limit, out of the limits of your commercial port, (6) device upon a shield; upon ships, figure-head, (7) signet on ring, etc; figure, image; badge; plural, written characters, plural - stripes, (8) watchword, war-cry, (9) birthmark or distinguishing feature, (B1) Sign, token, indication of anything that is or is to be, (2) in reasoning, a sign or proof, is no proof to the contrary; also, instance, example,· to introduce an argument (3) in the Logic of Aristotle, a sign used as a probable argument in proof of a conclusion, opp. = a demonstrative or certain proof),. in Stoic and Epicurean philos., sign as observable basis of inference to the unobserved or unobservable, (4) Medicine - symptom, (5). pl., shorthand symbols, (6) critical mark, Hastings Dictionary - SIGN . Any outward fact which serves as a pledge of a Divine word or a proof of a Divine deed is a sign , whether it be natural or supernatural in its character. The rainbow served as the sign of the Noahic, as the rite of circumcision of the Abrahamic, covenant ( Genesis 9:12; Genesis 17:11 'token,' Romans 4:11). That God was with, and worked for, the Israelites was shown in the plagues of Egypt ( Exodus 10:2). Gideon asks for and receives a sign that it is Jehovah who speaks with him ( Judges 6:17), and Saul also receives signs to confirm the words of Samuel (1Sa 10:7 ). The prophetic word is thus proved from God ( Isaiah 7:14; Isaiah 38:7, Jeremiah 44:29, Ezekiel 14:8 ). The sign need not be supernatural ( 1 Samuel 2:34, Isaiah 8:18; Isaiah 20:3 ); but the Jews in the time of Christ desired miracles as proofs of Divine power ( Matthew 12:38; Matthew 16:1 , John 4:48 , 1 Corinthians 1:22), a request which Jesus refused and condemned. The message of the Baptist, though not confirmed by any sign, was seen to be true ( John 10:41 ). It is Jonah's preaching that is probably referred to when Jesus speaks of him as a sign to his generation ( Matthew 12:39 ). The 'babe wrapped in swaddling clothes, and lying in a manger,' is the simple and humble sign to the shepherds of the birth of a Saviour, Christ the Lord ( Luke 2:12 ); and He is welcomed by Simeon as 'a sign which is spoken against' ( Luke 2:34). The Fourth Gospel frequently describes the miracles of Jesus as signs ( Luke 3:2 , Luke 4:44), and attributes to them an evidential value which is not prominent in Jesus' own intention. This confirmation of the gospel was found in the Apostolic Church ( Mark 16:20 , Acts 4:16; Acts 6:3; Acts 8:6; Acts 8:13; Acts 15:12 , 2 Corinthians 12:12 ). The last things will be ushered in by extraordinary signs ( Matthew 24:30 , Luke 21:25 , 2 Thessalonians 2:9 the working of Satan with all power and signs and lying wonders, Revelation 12:1; Revelation 13:13 etc.). The faith that depends on signs, if not altogether condemned ( John 6:26 ), is by Jesus deprecated ( John 4:48 , cf. 1 Corinthians 1:22 ). Chris Church describes 8 functions of NT Signs: 1. Signs function simply to identify. Judas' kiss clearly designated Jesus as the One the mob was seeking (Matthew 26:48 ). The sign of Jesus' coming and the end of the age which the disciples requested is, likewise, an identifying mark (Matthew 24:3; Mark 13:4; Luke 21:7 ); it is not a matter of evoking faith in Christ's coming but of identifying that event when it occurs. The difficult "sign of the Son of Man" is probably an identifying sign as well (Matthew 24:30 ). The above uses approximate the nontheological use of sign by the Old Testament. Other uses of sign are distinctly theological. 2. John's signs generally impart knowledge about Jesus and His relation to the Father. Jesus' first sign, the changing of water into wine at Cana, points to Jesus as the source of the abundant, joyful life which characterizes the anticipated Messianic Age (John 2:1-11 ). The three-fold repetition of the phrase "your son lives" in the healing of the official's son (John 4:46-54 ) points to Jesus as the life-giver. The healing of the sick man at the Sheep Gate Pool (John 5:2-9 ) points to Jesus as the One through whom God is still working (John 5:17 ). Though the just-fed crowd saw Jesus' feeding of the five thousand (John 6:2-13 ) as a sign that Jesus was a prophet (John 6:14 ), the sign points to Jesus as the life-giving bread which alone can satisfy (John 6:35 ). The sign of the healing of the man born blind (John 9:1-7 ) illustrates the ambiguity of signs: some took the sign to mean that Jesus was not from God; others, that God was with Him (John 9:16 ). John's conclusion (John 9:35-41 ) points to Jesus as both giver of spiritual insight and judge of spiritual blindness. Finally, the raising of Lazarus (John 11:1 ) points to Jesus as the resurrection and the life (John 11:25 ). 3 . Though the term sign is not used, the seal of God upon the foreheads of the redeemed (Revelation 9:4 ) is a sign of protection. 4. Some signs serve to motivate faith. The signs in the Fourth Gospel were recounted so "tha you may believe that Jesus is the Christ, the Son of the God, and that believing you may have life in His name" (John 20:31 ). John previously noted signs leading to faith (John 2:11; John 4:53; John 9:38 ). The sign of the healing of a lame man led to the praise of God in Acts 4:16 ,Acts 4:16,4:21 . Philip's signs, likewise, evoked the Samaritans' faith (Acts 8:6 ). 5 . Other signs serve to recall God's past saving acts. The paired expression "signs and wonders" (Acts 2:19 ,Acts 2:19,2:22; Acts 4:30; Acts 7:36-37; Acts 14:3 ) recalls the foundational saving events of the Exodus. The "signs and wonders" which Jesus and the apostles performed designate the inauguration of God's new saving event. 6. Paul spoke of circumcision as a witness to the covenant (Romans 4:11 ). 7 . Signs often serve as confirmation or authentication. The humble circumstances of the Christ-child in the manger confirmed the angel's announcement of a Savior to outcast shepherds (Luke 2:12 ). Jesus offered the difficult "sign of Jonah" as His authentication (Matthew 12:39-43; Luke 11:29-32 ). God was at work in Jesus' preaching of repentance as God had worked in Jonah. The New Testament often rebukes the demand for a sign to confirm God's work (Matthew 16:1; John 2:18; John 4:48; 1 Corinthians 1:22 ). A sign may evoke faith in a receptive heart, but no sign will convince the hard-hearted. 8. Though the term sign is not used, Agabus' action in binding Paul with his belt (Acts 21:11 ) parallels the acts of the Old Testament prophets. (Sign - Holman Bible Dictionary) Related Resources: Sign - International Standard Bible Encyclopedia What signs indicate that the end times are approaching? | GotQuestions.org Why do so many people seek after signs and wonders? | GotQuestions.org Robert Neighbour - The Eight Signs in John (All uses of semeion in John's Gospel = John 2:11, 18, 23; 3:2; 4:48, 54; 6:2, 14, 26, 30; 7:31; 9:16; 10:41; 11:47; 12:18, 37; 20:30) The Sign of the Water Turned to Wine (John 2:1-11). The Sign of the Healing of the Nobleman's Son (John 4:46-54). The Sign of Bethesda's Pool (John 5:1-13). (Ed: But semeion not used in this section) The Sign of the Loaves and the Fishes (John 6:1-15). The Sign of the Walking on the Sea (John 6:16-24). The Sign of the Man Born Blind (John 9:1-17). The Sign of the Resurrection of Lazarus (John 11:33-47). The Sign of the Draught of Fishes (John 21:1-14). In the Book of Hebrews, we read the following: "God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to His own will" (Heb. 2:4). Three things stand before us — miracles, wonders, and signs. These, in the Greek, are designated by three different words: "dunamis," power, significant of mighty works; "teras," wonder, significant of causing the people to marvel; "semeion," a sign, significant of a foreshadowing of Christ....."Semeion" is translated in John 13x by the word "miracle," and four times by the word "signs." (Ed Note: Neighbour is referring to the uses in the King James Version). The above notations show that there are three purposes in a miracle: first, it portrays the power of a Living Christ; second, it causes the people to wonder, and thirdly, it produces a sign, concerning the Lord Jesus Christ. The Gospel of John was distinctively written that "ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name" (John 20:31). With one single exception, the Holy Spirit, in the Gospel of John, refers to the miracles of Christ under the word "semeion," a "sign." (Ed note: This statement is based on the KJV) The purpose of the Holy Spirit was to set forth distinctive marks of the Deity of Christ, that men might believe in Him and have life. Hampton Keathley - A miracle is an unusual and significant event (terasa) which requires the working of a supernatural agent (dunamis) and is performed for the purpose of authenticating the message or the messenger (semeion). Herbert Lockyer on "signs" (semeion) - Here we have a word carrying with it a particular reference to the significance of miracles as being seals by which God authenticated the miracle-worker himself. In semeion, the ethical purpose of the miracle is most prominent. A miracle was to be looked upon as a token and indication of the near presence and working of God and a proof of the genuineness of revelation. The miracles of Christ were signs and pledges of something more than beyond themselves (Isaiah 7:11; 38:7). As we have indicated, they were seals of power set to the person performing the miracle (Mark 6:30; Acts 14:3; Hebrews 2:4). They were legitimate acts whereby the miracle-worker could claim to be accepted as God's representative (I John 2:18; II Corinthians 12:12). The "signs" given to Saul, Eli, Gideon, and others are not to be thought of as miracles (I Samuel 10:1-19; Judges 7:9-15; Luke 2:12). Sign designates a proof or evidence furnished by one set of facts to the reality and genuineness of another" (II Corinthians 12:12). POWERS—Dunamis - Miracles are also "powers" in that they manifest the mighty power of God which was inherent in Christ Himself, "the great power of God" (Acts 8:10), and who was made unto us—power. This word points to new and higher forces working in this lower world of ours (Hebrews 6:5). Semeion refers to the final cause of miracles; dunamis, to their efficient cause. Semeion - 77x in 69v - NAS Usage: distinguishing mark (1), miracle (2), sign (35), signs (39). Matthew 12:38 Then some of the scribes and Pharisees said to Him, "Teacher, we want to see a sign from You." 39 But He answered and said to them, "An evil and adulterous generation craves for a sign; and yet no sign will be given to it but the sign of Jonah the prophet; Matthew 16:1 The Pharisees and Sadducees came up, and testing Jesus, they asked Him to show them a sign from heaven. 3 "And in the morning, 'There will be a storm today, for the sky is red and threatening.' Do you know how to discern the appearance of the sky, but cannot discern the signs of the times? 4 "An evil and adulterous generation seeks after a sign; and a sign will not be given it, except the sign of Jonah." And He left them and went away. Matthew 24:3 As He was sitting on the Mount of Olives, the disciples came to Him privately, saying, "Tell us, when will these things happen, and what will be the sign of Your coming, and of the end of the age?" 24 "For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect. 30 "And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory. Matthew 26:48 Now he who was betraying Him gave them a sign, saying, "Whomever I kiss, He is the one; seize Him." Mark 8:11 The Pharisees came out and began to argue with Him, seeking from Him a sign from heaven, to test Him. 12 Sighing deeply in His spirit, He said, "Why does this generation seek for a sign? Truly I say to you, no sign will be given to this generation." Mark 13:4 "Tell us, when will these things be, and what will be the sign when all these things are going to be fulfilled?" 22 for false Christs and false prophets will arise, and will show signs and wonders, in order to lead astray, if possible, the elect. Mark 16:17 "These signs will accompany those who have believed: in My name they will cast out demons, they will speak with new tongues; 20 And they went out and preached everywhere, while the Lord worked with them, and confirmed the word by the signs that followed. [And they promptly reported all these instructions to Peter and his companions. And after that, Jesus Himself sent out through them from east to west the sacred and imperishable proclamation of eternal salvation. Luke 2:12 "This will be a sign for you: you will find a baby wrapped in cloths and lying in a manger." 34 And Simeon blessed them and said to Mary His mother, "Behold, this Child is appointed for the fall and rise of many in Israel, and for a sign to be opposed-- Luke 11:16 Others, to test Him, were demanding of Him a sign from heaven. 29 As the crowds were increasing, He began to say, "This generation is a wicked generation; it seeks for a sign, and yet no sign will be given to it but the sign of Jonah. 30 "For just as Jonah became a sign to the Ninevites, so will the Son of Man be to this generation. Luke 21:7 They questioned Him, saying, "Teacher, when therefore will these things happen? And what will be the sign when these things are about to take place?" 11 and there will be great earthquakes, and in various places plagues and famines; and there will be terrors and great signs from heaven. 25 "There will be signs in sun and moon and stars, and on the earth dismay among nations, in perplexity at the roaring of the sea and the waves, Luke 23:8 Now Herod was very glad when he saw Jesus; for he had wanted to see Him for a long time, because he had been hearing about Him and was hoping to see some sign performed by Him. John 2:11 This beginning of His signs Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him. 18 The Jews then said to Him, "What sign do You show us as your authority for doing these things?" 23 Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. John 3:2 this man came to Jesus by night and said to Him, "Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with him." John 4:48 So Jesus said to him, "Unless you people see signs and wonders, you simply will not believe." 54 This is again a second sign that Jesus performed when He had come out of Judea into Galilee. John 6:2 A large crowd followed Him, because they saw the signs which He was performing on those who were sick. 14 Therefore when the people saw the sign which He had performed, they said, "This is truly the Prophet who is to come into the world." 26 Jesus answered them and said, "Truly, truly, I say to you, you seek Me, not because you saw signs, but because you ate of the loaves and were filled. 30 So they said to Him, "What then do You do for a sign, so that we may see, and believe You? What work do You perform? John 7:31 But many of the crowd believed in Him; and they were saying, "When the Christ comes, He will not perform more signs than those which this man has, will He?" John 9:16 Therefore some of the Pharisees were saying, "This man is not from God, because He does not keep the Sabbath." But others were saying, "How can a man who is a sinner perform such signs?" And there was a division among them. John 10:41 Many came to Him and were saying, "While John performed no sign, yet everything John said about this man was true." John 11:47 Therefore the chief priests and the Pharisees convened a council, and were saying, "What are we doing? For this man is performing many signs. John 12:18 For this reason also the people went and met Him, because they heard that He had performed this sign. 37 But though He had performed so many signs before them, yet they were not believing in Him. John 20:30 Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; Acts 2:19 'AND I WILL GRANT WONDERS IN THE SKY ABOVE AND SIGNS ON THE EARTH BELOW, BLOOD, AND FIRE, AND VAPOR OF SMOKE. 22 "Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know-- 43 Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. Acts 4:16 saying, "What shall we do with these men? For the fact that a noteworthy miracle has taken place through them is apparent to all who live in Jerusalem, and we cannot deny it. 22 for the man was more than forty years old on whom this miracle of healing had been performed. 30 while You extend Your hand to heal, and signs and wonders take place through the name of Your holy servant Jesus." Acts 5:12 At the hands of the apostles many signs and wonders were taking place among the people; and they were all with one accord in Solomon's portico. Acts 6:8 And Stephen, full of grace and power, was performing great wonders and signs among the people. Acts 7:36 "This man led them out, performing wonders and signs in the land of Egypt and in the Red Sea and in the wilderness for forty years. Acts 8:6 The crowds with one accord were giving attention to what was said by Philip, as they heard and saw the signs which he was performing. 13 Even Simon himself believed; and after being baptized, he continued on with Philip, and as he observed signs and great miracles taking place, he was constantly amazed. Acts 14:3 Therefore they spent a long time there speaking boldly with reliance upon the Lord, who was testifying to the word of His grace, granting that signs and wonders be done by their hands. Acts 15:12 All the people kept silent, and they were listening to Barnabas and Paul as they were relating what signs and wonders God had done through them among the Gentiles. Romans 4:11 and he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them, Romans 15:19 in the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ. 1 Corinthians 1:22 For indeed Jews ask for signs and Greeks search for wisdom; 1 Corinthians 14:22 So then tongues are for a sign, not to those who believe but to unbelievers; but prophecy is for a sign, not to unbelievers but to those who believe. 2 Corinthians 12:12 The signs of a true apostle were performed among you with all perseverance, by signs and wonders and miracles. 2 Thessalonians 2:9 that is, the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders, 2 Thessalonians 3:17 I, Paul, write this greeting with my own hand, and this is a distinguishing mark in every letter; this is the way I write. Hebrews 2:4 God also testifying with them, both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will. Revelation 12:1 A great sign appeared in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars; 3 Then another sign appeared in heaven: and behold, a great red dragon having seven heads and ten horns, and on his heads were seven diadems. Revelation 13:13 He performs great signs, so that he even makes fire come down out of heaven to the earth in the presence of men. 14 And he deceives those who dwell on the earth because of the signs which it was given him to perform in the presence of the beast, telling those who dwell on the earth to make an image to the beast who had the wound of the sword and has come to life. Revelation 15:1 Then I saw another sign in heaven, great and marvelous, seven angels who had seven plagues, which are the last, because in them the wrath of God is finished. Revelation 16:14 for they are spirits of demons, performing signs, which go out to the kings of the whole world, to gather them together for the war of the great day of God, the Almighty. Revelation 19:20 And the beast was seized, and with him the false prophet who performed the signs in his presence, by which he deceived those who had received the mark of the beast and those who worshiped his image; these two were thrown alive into the lake of fire which burns with brimstone. Semeion - 99v in the Septuagint (Lxx) - Ge 1:14; 4:15; Ge 9:12-13, 17; Ge 17:11; Ex 3:12; 4:8-9, 17, 28, 30; 7:3, 9; 8:23; 10:1f; 11:9f; 12:13; 13:9, 16; 31:13, 17; Num 14:11, 22; 16:38; 17:10; 21:8f; 26:10; Deut 4:34; 6:8, 22; 7:19; 11:3, 18; 13:1f; 26:8; 28:46; 29:3; 34:11; Josh 2:18; 4:6; Judg 20:38; 1 Sam 2:34; 10:1, 7, 9; 14:10; 2 Kgs 19:29; 20:8f; 2 Chr 32:24; Neh 9:10; Esth 4:17; 10:3; Job 21:29; Ps 65:8; 74:4, 9; 78:43; 86:17; 105:27; 135:9; Isa 7:11, 14; 8:18; 11:12; 13:2; 18:3; 19:20; 20:3; 33:23; 37:30; 38:7, 22; 44:25; 55:13; 66:19; Jer 6:1; 10:2; 32:20f; 44:29; 48:9; 51:12, 27; Ezek 4:3; 9:4, 6; 20:12, 20; 39:15; Dan 4:1f; 5:9; 6:27 Below are some representative uses of semeion in the Septuagint: Genesis 1:14 Then God said, "Let there be lights in the expanse of the heavens to separate the day from the night, and let them be for signs, and for seasons, and for days and years; Genesis 4:15 So the LORD said to him, "Therefore whoever kills Cain, vengeance will be taken on him sevenfold." And the LORD appointed a sign for Cain, lest anyone finding him should slay him. Genesis 9:12-13) And God said, "This is the sign of the covenant which I am making between Me and you and every living creature that is with you, for all successive generations; 13 I set My bow in the cloud, and it shall be for a sign of a covenant between Me and the earth. Genesis 9:17 And God said to Noah, "This is the sign of the covenant which I have established between Me and all flesh that is on the earth." Genesis 17:11 "And you shall be circumcised in the flesh of your foreskin; and it shall be the sign of the covenant between Me and you. Exodus 3:12 And He said, "Certainly I will be with you, and this shall be the sign to you that it is I who have sent you: when you have brought the people out of Egypt, you shall worship God at this mountain." Exodus 4:8-9"And it shall come about that if they will not believe you or heed the witness of the first sign, they may believe the witness of the last sign. 9 "But it shall be that if they will not believe even these two signs or heed what you say, then you shall take some water from the Nile and pour it on the dry ground; and the water which you take from the Nile will become blood on the dry ground."
Mateus 24:4-8
MacArthur says "The answer Jesus gave is the longest answer (Ed: 97 verses in Mt 24-25) given to any question asked in the New Testament, and its truths are absolutely essential for understanding His return and the amazing events associated with it. It is the revelation of our Lord, directly from His own lips, about His return to earth in glory and power (Mt 24:30)." Jesus' first words are a warning echo a warning from the first sermon (Mt 7:15-23; cf. Mt 18:12-14). Ray
Mateus 24:4-8
MacArthur comments that "Wars and rumors of wars between nations and kingdoms have been a reality through every generation, including the present. But, in keeping with Christ’s analogy of increased pains, these catastrophes will increase in magnitude and intensity near the end of this age. As bad as those painful realities are, believers do not need to be frightened, because those things must take place according to God’s sovereign plan for the world, and even that is not the end. There is more yet to come. (MacArthur New Testament Commentary). See that you are not frightened - Wars and rumors of wars are frightening to be sure, but Jesus issues two commands in succession (verbs in bold red) to counter the natural human reaction of fear. Both commands (See and frightened) are in the present imperative which calls for this to be one's lifestyle, one's habitual practice, which in turn necessitates dependence on the Holy Spirit's enabling power (see below)! Not frightened is preceded by a negative (Gk = "me") which can be translated one of two ways (present imperative with a negative) - (1) Stop being frightened, implying this emotion has set in and (2) Don't let this (fright) begin. Remember that whatever God (Jesus) commands, He enables us to obey. How? By daily, moment by moment yielding to and depending on the indwelling Holy Spirit Who is continually at work in us, continually energizing our wills to obey and giving us the power to obey. Paul says it this way in the letter to the Philippians... Work out (present imperative) your salvation with fear and trembling for (term of explanation = explains how we can even obey the command of Phil 2:12!) it is God Who (Who? The Spirit of Christ forever indwells us) is at work (energeo in present tense = continually "energizing") in you, both to (present tense = continually) will and to (present tense = continually) work for His good pleasure. (Phil 2:12b-note, Phil 2:13-note) The New Living Translation is a helpful paraphrase - "For God is working in you, giving you the desire to obey him and the power to do what pleases him." (Phil 2:13NLT) See (3708)(horao) is not merely the act of seeing, but also the actual perception of the object. The idea is to take special notice of something and discerning clearly. Frightened (2360) (throeo from threomai = the cry or wail; Thayer says throeo is derived from thros = clamor, tumult) means to cry aloud or scream and in the passive sense means to be inwardly aroused, to be disturbed, to be frightened, to be startled. Throeo speaks of the alarm occasioned by a sudden cry or of mental uneasiness in general. The present tense points to a continued state of agitation following reception of a definite shock and thus describes a state of jumpiness. Jesus does not want this to be the emotional state of His disciples when they hear of wars, etc. Throeo is used only 3x (Mt 24:6; Mk 13:7; 2Th 2:2) all three uses in the context of eschatological events. Throeo is used once in Septuagint in Song 5:4 to described the woman's "feelings aroused (stirred, thrilled within) for him." Mark 13:7 “And when you hear of wars and rumors of wars, do not be frightened (present imperative with a negative); those things must take place; but that is not yet the end. 2 Thessalonians 2:2-note that you may not be quickly shaken from your composure or be disturbed either by a spirit or a message or a letter as if from us, to the effect that the day of the Lord has come. (Paul goes on to explain when you can know the Day of the Lord has begun - 2 Th 2:3-4-note) Throeo in Liddell-Scott-Jones (primarily refers to secular Greek uses) - (1a). cry aloud, (1b). c. acc., tell out, utter aloud, (2) causal, scare, terrify — Pass., to be stirred. moved, of joy. Thayer on throeo - in Greek writings to cry aloud, make a noise by outcry; in the NT to trouble, frighten; passive present = to be troubled in mind, to be frightened, alarmed. Hiebert on those things must take place - These national convulsions have not been preordained by divine decree but arise as the inevitable consequences of human depravity. They are the natural results of human nature separated from God and ruled by self-interest. They are divinely permitted as part of God’s eschatological program for this world, which includes judgment as well as salvation. (Ibid) Lowery on those things must take place - The world is a chaotic place. It is the (necessary) consequence of living in a fallen world. Disciples should not think that human or natural disasters, however tragic, signal the end. These are but the prelude (Mt 24:8) to a truly catastrophic finale (Mt 24:21). Disciples must keep their balance and stay faithful. Must (1163)(dei from deo = to bind or tie objects together, put in prison and also root of doulos, bond-servant) refers to what is not optional but needful (binding) out of intrinsic necessity or inevitability. Why are these things a "must?" One interpretation is that they must occur because that is what the sovereign God has decreed and all of "history" is in His hands. Yes, He allows personal choices, but mysteriously and powerfully He will bring all of the events of History to His desired end. As someone has said "History" is His Story! But that is not yet the end - Some (especially the "false Messiahs") may interpret the events in Mt 24:4-6 as signaling the end, but it is not. Stated another way, Jesus is saying that these events are not "signs of the times" that signal the end is near. They simply reflect the course one would expect a sinful world to pursue. Notice also that (contrary to what a number of writers suggest) Jesus is not speaking of the "end" of the Temple nor of the end of the world, but of the end of the age. Hiebert adds that "The end is the eschatological goal of history, the final establishment of God’s kingdom on earth." (Ibid) The end - Jesus will give a clear, unmistakable visual event in Mt 24:15 that will mark the beginning of the end of the age. He does not want His disciples to be misled or frightened by these tumultuous events. It reminds me of folks who during WWII said that Hitler was the Antichrist. While he certain manifested the spirit of antichrist in slaughtering millions of Jews, he was not the Antichrist because the abomination of desolation in Mt 24:15-note (and 2Th 2:2-4-note) had not yet occurred. In fact there was no Temple (holy place) in Jerusalem in which one could have even stood during World War II. Had these individuals known what Jesus had taught, they would have realized Hitler could not possibly have been the Antichrist. One of the greatest dangers in interpreting eschatology is to use the newspaper to guide one's interpretation! End (5056)(telos) means a completion, consummation, goal achieved or result attained. It does not speak of annihilation. J
Mateus 24:4-8
MacArthur explains that birth pangs is "a very vivid analogy used often in the Scriptures, often by the Jewish writers and so was familiar to Jewish people. Birth pangs are an increasing sequence of contractions that finally become fiercely intense and result in the big event, birth. It is an apt analogy for understanding human history. The contractions or the pains, start out light and they increase and they increase and they increase till they reach a point of excruciation before the big event. So, Jesus is saying these are just the birth pangs. These are just the very early birth pains and they've been going on for 2,000 years and have been escalating. And if you want to see what they're going to look like at the very end just before the event then you read Revelation 6-19." (The World in Conflict and Distress) And so it should not surprise that in the time just before Christ returns in Revelation 19:11-16, the "birth pangs" of each of these things will have intensified to such a degree that will be almost unimaginable. Below are just a few of the examples of the "birth pangs" that will occur at the end of this age... False Christs - The final greatest human deceiver, the Antichrist - Rev 13:5-note = given authority over the earth for 42 months Wars- Armies gathering for war at Armageddon - Rev 16:12-14, 16-note Famine - Rider on the ashen horse given to kill 1/4 of the earth with sword and famine - Rev 6:8-note Plagues - 1/3 of mankind was killed by three plagues - Rev 9:18-note (cf Rev 15:1-note, Rev 16:21-note = 100 lb hailstones) Earthquakes - A great earthquake unlike any in the history of the world - Rev 16:18-note Weber on 3 implications of birth pangs - First, “beginning” implies that patterns of war, famine, and earthquakes do have some connection with the end. But they do not necessarily indicate that the end is near. Adding to this concept is the idea of “birth pains,” which begin some time before an actual birth. Second, birth is one of the most painful experiences in a woman’s life. Jesus, choice of word picture indicates that, when the end does come, it will be very painful for all of humanity. These sorrows are continually experienced in history. But as is true with the birth process, the pains will increase in frequency and intensity until Jesus returns in his power and glory. Third, birth is one of the most joyously fulfilling experiences of a woman’s life, bringing about the emergence of something precious, beautiful, and highly valued. Jesus’ word picture looked beyond the tribulation of God’s judgment to the emergence of the fully realized kingdom with Christ in his glory. (Holman New Testament Commentary) R T France - In later rabbinic literature the phrase “the labor pain (always singular) of the Messiah” comes to be used almost as a technical term for the period of suffering preceding the Messiah’s coming. (NICNT - Matthew) Craig Blomberg on birth pangs - just as a woman may experience false labor and just as genuine contractions still leave her uncertain about the exact time of delivery, so too the events of Mt 24:4–8 do not enable us to predict the time of Christ’s coming. Birth pangs were in fact a common Jewish metaphor to refer to an indeterminate period of distress leading up to the end of this age (e.g., 1 Enoch 62:4; 2 Esdr 4:42; Tg. Ps 18:14). (Matthew, Broadman & Holman Publishers, The New American Commentary) Brief Excursus on Jewish Eschatology The Jews of the first century had a fairly well developed eschatology as it related to their expectations regarding the Messiah. However as alluded to above, their timing of when the events would take place was very mistaken. They did not see the intervening Church Age which makes perfect sense because their was no Church in existence before Acts 2. They also did not see the two comings of the Messiah, but expected pne arrival in which he would be triumphant over their enemies (this of course was why the Jews were so jubilant at Jesus' "Triumphal Entry" cf Lk 19:36-38-note). And recall also that while they did attribute incredible powers to the Messiah, the Jews were not expecting the Messiah to be God. Son of David yes, but not God. So the following list of events is what the Jews expected when Messiah arrived. What is fascinating is that these events while not a Biblicaly perfect chronology, they are not that far removed from what will transpire at the Second Coming of Messiah. John
Mateus 24:4-8
MacArthur - The Twelve disciples “supposed that the kingdom of God was going to appear immediately” (Luke 19:11), and the events of the past few days had confirmed that idea even more firmly in their minds. They had long believed that Jesus was the Messiah and that John the Baptist was His prophesied forerunner. The acclaim of the crowds at Jesus’ triumphal entry, at His cleansing the Temple, at His rebuking the religious leaders, as well as at His predicting the destruction of the Temple all combined to make them think He would soon manifest His messianic glory, subdue the nations that would rise up against Him, and establish His eternal kingdom. They had been unable to accept His numerous predictions that He would first have to suffer, die, and be raised up. The disciples thought that Jesus’ preaching, healing, comforting, rendering judgment, and restoring Israel would occur at the same general time in history. Like the Old Testament prophets who spoke of the Messiah, they saw only a single coming, comprised of a sequence of events (See, e.g, Isa. 61:1–11)....In Mt 24:4–14 Jesus foretold six signs of His coming again that would be like birth pains, which come at the very end of a pregnancy and with increasing rapidity and severity until the child is born. Now (Ed: Referring to Mt 24:15) He predicts the sign that will trigger those birth pains. (MacArthur New Testament Commentary) Comment: It can be difficult to interpret where an expositor stands in regard to the interpretation of Matthew 24:4-15, I need to confess that I previously had Dr MacArthur listed under "Interpretation #4" (see below) but I now think that was incorrect based on a study of his sermons on Luke 21. (e.g. see his sermon on Luke 21:9-11 The World in Conflict and Distress in which he says "Jesus is saying these are just the birth pains. These are just the very early birth pains and they've been going on for 2,000 years and have been escalating. And if you want to see what they're going to look like at the very end just before the event then you read Revelation 6 through 19." This is very similar to Dr Walvoord's comments on Mt 24:4-14 that "these signs have been at least partially fulfilled in the present age and have characterized the period between the first and Second Coming of Christ. They should be understood as general signs rather than specific signs that the end is near." Ray
Mateus 24:9-14
MacArthur - The one who endures to the end is the overcomer (Ed: See "definition" of an overcomer in 1Jn 5:4-5), the beloved child of God who does not fear suffering or death and who will be given the crown of life and will “not be hurt by the second death” (Rev. 2:10–11). Faith that perseveres is faith endowed and sustained by the indwelling Holy Spirit of Christ. (Matthew Commentary) ESV Study Bible on the end - Either the end of the persecution when the Son of Man returns (cf. Mt 10:23), or the end of one’s life. Lowery on endures - Disciples are called to patient endurance, "to maintain a belief or course of action in the face of difficulty" (BDAG, 1039; cf. BAGD, 845). This is the essence of discipleship until Jesus' returns: faithful service in His behalf. In various ways this theme is echoed in this closing message." (Ibid) Endures (perseveres) (5278)(hupomeno from hupó = under, as in under the rule of someone + meno = to abide or remain - see study of noun hupomone) means literally to remain under not simply with resignation, but with a vibrant hope. To stand fast, endure or remain in the sense of persevering so that under affliction, trouble, opposition or trial one holds fast to one's belief or faith (Mt 10:22, 24:13, Mark 13:13, James 5:11, et al). The idea is to be patient under, to persevere and to do so bear bravely and calmly (from Thayer). NET Note - Jesus was not claiming here that salvation is by works. He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials. The end - When is the end? It could be the end of one's life (and that is certainly the teaching of the doctrine of perseverance of the saints). Many Preterists feel that this is the end of The Temple and the nation of Israel in 70AD. However in context, the disciples asked about the end of the age (Mt 24:3). The last 3.5 years (Great Tribulation) of this age will be horrible for Jews in general and for all true believers because they will refuse to worship the Antichrist. It will not be a time when people profess Christ as they do in our day where there is no significant cost for associating one's self with the Christ. In that day it could cost one their life! Will be saved - Does this refer to physical or spiritual salvation? Given the fact that believers will die (Mt 24:9), this most likely refers to spiritual salvation. Will be saved (4982)(sozo) has the basic meaning of rescuing one from great peril. Additional nuances include to protect, keep alive, preserve life, deliver, heal, be made whole. Sozo is sometimes used of physical deliverance from danger of perishing (Mt 8:25; Mt 14:30; Lk 23:35; Acts 27:20, 27:31), physical healing from sickness (Mt 9:21, 22; Mk 5:23, Acts 4:9), and deliverance from demonic possession (Lk 8:36). More often sozo refers to salvation in a spiritual sense (Mt 1:21). Endure to the End We cannot fold our hands at ease, And look for Heav’n at last; We cannot shout the victory won Until the war is past. Refrain Blessèd are they that endure to the end, For with them it shall be well; They shall eat of the fruit of the tree of life, And with Jesus forever dwell. We cannot hope to win the prize, Unless the race we run; Nor reap the fruits of endless joy If we no work have done. Refrain We cannot slumber at our post, Nor lay our armor down, And only they who bear the cross Can ever wear the crown. Refrain Then let the cross be all our boast, And Jesus all our song, Till in His robe of righteousness We join the ransomed throng. Refrain Matthew 24:14 "This Gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come: kai keruchthesetai (3SPFPI) touto to euaggelion tes basileias en hole te oikoumene eis marturion pasin tois ethnesin kai tote echei (3SFAI) to telos: This gospel: Mt 4:23 9:35 10:7 Ac 20:25 Shall be preached: Mt 18:19 Mk 16:15,16 Lu 24:47 Acts 1:2 Ro 10:18 15:18-21 16:25,26 Col 1:6,23 Rev 14:6 Then: Mt 24:3,6 Eze 7:5-7,10 Amplified And this good news of the kingdom (the Gospel) will be preached throughout the whole world as a testimony to all the nations, and then will come the end. THEN THE END WILL COME What is the end to which Jesus refers? If we let context rule our interpretation, the end to which Jesus refers is the end of the age, which is the initial question asked by the disciples (Mt 24:3). Gospel (2098)(euaggelion from eú = good + aggéllo = proclaim, tell) is literally good news or glad tidings. In the NT euaggelion is used only of God's message of salvation in three senses (1) act of proclamation (preaching the gospel) (1Cor 4:15), (2) the work of evangelization (spread of the gospel) (Phil 4:3), (3) the content of the message as an offer of salvation (good news) (Ro 1:16) (Adapted from Friberg - Analytical Lexicon). In secular Greek it originally referred to a reward for good news and later became the good news itself. The word euaggelion was commonly used in the first century as our words "good news" today. The idea then and now is something like this - “Have you any good news (euaggelion) for me today?” This was a common question in the ancient world. In ancient secular Greek euaggelion described good news of any kind and prior to the writing of the New Testament, had no definite religious connotation in the ancient world until it was taken over by the "Cult of Caesar" which was the state religion and in which the emperor was worshipped as a god (see more discussion of this use below). The writers of the New Testament adapted the term Gospel as God's glorious message of salvation for lost otherwise hopeless, helpless sinners. Euaggelion is found in several combination phrases, each describing the gospel like a multifaceted jewel in various terms from a different viewpoint (from the NASB, 1977): the gospel of the kingdom (Mt 4:23+, Mt 9:35+, Mt 24:14+) the gospel of Jesus Christ, the Son of God (Mk 1:1+) because it centers in Christ the gospel of God (Mk 1:14+, Ro 15:16+, 2Co 11:7+, 1Th 2:2+, 1Th 2:8,9+, 1Pe 4:17+) because it originates with God and was not invented by man the gospel of the kingdom of God (Lu 16:16+) the gospel of the grace of God (Acts 20:24+, Ro 1:1+), the gospel of His Son (Ro 1:9+) the gospel of Christ (Ro 15:19+, 1Co 1:9+, 2Co 2:12+, 2Co 9:13+, 2Co 10:14+, Gal 1:7+, Phil 1:27+, 1Th 3:2+) the gospel of the glory of Christ (2Co 4:4+) the gospel of your salvation (Eph 1:14+) the gospel of peace (Eph 6:15+) the gospel of our Lord Jesus (2Th 1:8+) the glorious gospel of the blessed God (1Ti 1:11+) In Ro 16:25, 26+ Paul called it “my Gospel” indicating that the special emphasis he gave the gospel in his ministry. For a rewarding study, study the preceding references in context making notation of the truth you observe about the gospel. If you would like a special blessing, take an afternoon to go through all 76 uses of euaggelion in context making a list of what you learn about the gospel. The Spirit of God will enlighten your heart and encourage your spirit in a very special way...and you'll want to share the "good news" with someone because of your "discoveries"! Euaggelion - Matt. 4:23; Matt. 9:35; Matt. 24:14; Matt. 26:13; Mk. 1:1; Mk. 1:14; Mk. 1:15; Mk. 8:35; Mk. 10:29; Mk. 13:10; Mk. 14:9; Mk. 16:15; Acts 15:7; Acts 20:24; Rom. 1:1; Rom. 1:9; Rom. 1:16; Rom. 2:16; Rom. 10:16; Rom. 11:28; Rom. 15:16; Rom. 15:19; Rom. 16:25; 1 Co. 4:15; 1 Co. 9:12; 1 Co. 9:14; 1 Co. 9:18; 1 Co. 9:23; 1 Co. 15:1; 2 Co. 2:12; 2 Co. 4:3; 2 Co. 4:4; 2 Co. 8:18; 2 Co. 9:13; 2 Co. 10:14; 2 Co. 11:4; 2 Co. 11:7; Gal. 1:6; Gal. 1:7; Gal. 1:11; Gal. 2:2; Gal. 2:5; Gal. 2:7; Gal. 2:14; Eph. 1:13; Eph. 3:6; Eph. 6:15; Eph. 6:19; Phil. 1:5; Phil. 1:7; Phil. 1:12; Phil. 1:16; Phil. 1:27; Phil. 2:22; Phil. 4:3; Phil. 4:15; Col. 1:5; Col. 1:23; 1 Thess. 1:5; 1 Thess. 2:2; 1 Thess. 2:4; 1 Thess. 2:8; 1 Thess. 2:9; 1 Thess. 3:2; 2 Thess. 1:8; 2 Thess. 2:14; 1 Tim. 1:11; 2 Tim. 1:8; 2 Tim. 1:10; 2 Tim. 2:8; Phlm. 1:13; 1 Pet. 4:17; Rev. 14:6 Gospel of the kingdom - This specific phrase is found only 4x in the NT, three times by Matthew (Mt 4:23, 9:35, 24:14) and once by Luke (Lk 16:16). Most writers agree that the Gospel of Matthew is directed toward a Jewish audience and here we see Jesus use this phrase in the context of a description of the time of the end. While we cannot be dogmatic, we know that every kingdom has a king, and it is as if Jesus' is saying the good news of the kingdom will be followed by the good news of the coming of the King, even the King of kings (Rev 19:11-15, 16-note) to set up His Millennial Kingdom. Kingdom (932)(basileia from basileus = a sovereign, king, monarch) denotes sovereignty, royal power, dominion. Basileia is used most often in the NT to describe God's (Christ's) rule and reign, a rule and reign which in turn most often described by the phrases kingdom of heaven or kingdom of God. Although some scholars attempt to differentiate these terms, it is more reasonable (as discerned from the context) to consider these two phrase as synonyms. Kingdom of heaven is found only in the Gospel of Matthew (32 times) and Kingdom of God is used in the other Gospels (66 times including 4 times in Matthew), 6 times in Acts, and 8 times by Paul. Most observers conclude that Kingdom of Heaven is used by Matthew whose Gospel was addressed primarily to a first century Jewish audience that for the most part would not (and still do not, especially the orthodox) vocalize the Name "God". Jesus' began His ministry proclaiming the Gospel of the Kingdom (See Tony Garland's discussion - The Arrival of God’s Kingdom) by which, if one receives it and believes it, gains entrance into the Kingdom of God/Heaven, which is simply another way of saying one is "saved" by grace through faith (Jn 3:3, 5, Mt 18:3). Shall be preached - There is no doubt about this proclamation's consummation! Jesus sounds a note of certainty using this future tense verb. It is as good as done! Yes, the Gospel will encounter great opposition and resistance, but Christ's good news will go forth to all the nations. And what does this signal? When the global proclamation of the Gospel is achieved, Jesus will return and bring an abrupt curtain down on this present age. And so the end of the age (Mt 24:3) will come when the mission is completed. See discussion below on how this "mission possible" is to be completed -- the answer may surprise you. Shall be preached (proclaimed) (1Th 2:13-note). He gave the people exactly what the Emperor bade him give, nothing more, nothing less. He did not dare add to the message or take away from it. Should this not be the example and pattern every preacher and teacher of the holy gospel of God seeks and strives to emulate, yea, even doing so with fear and trembling! ("not as pleasing men but God, who examines our hearts" see 1Th 2:4-note) The original meaning of the root word kerux was a "herald at the royal court." This Gospel of the kingdom shall be preached in the whole world - This passage is frequently used in missionary conferences to exhort the attendees to take the Gospel to the ends of the world in order to fulfill Jesus' Great Commission to "Go therefore and make disciples of all the nations." (Mt 28:19) I wholehearted agree with the exhortation in those conferences to GO to the lost. The question that arises is will our taking the Gospel to "all the nations" bring about "the end" of this age? To answer that question, we need to look at another way Jesus' words in Mt 24:14 might be interpreted. To do so let's first look at John's incredible vision in Revelation 14: And I saw another angel flying in midheaven, having an Eternal Gospel to preach to those who live on the earth, and to every nation and tribe and tongue and people; 7 and he said with a loud voice, “Fear God, and give Him glory, because the hour of His judgment has come; and worship Him who made the heaven and the earth and sea and springs of waters.” (Rev 14:6-7-commentary) If one reads John's words literally, it is clear that this angel (aggelos/angelos = messenger) will preach the Gospel of the Kingdom in the whole world. And if one observes Revelation carefully, it is very clear that there is chronological progression in many of the chapters. And Revelation 14 is inserted at a time which would correspond to the mid-point of the last Seven Year period preceding the horrible time of the 3.5 year Great Tribulation. But even if one did not agree with that timing, anyone who interprets Revelation literally would agree that this worldwide proclamation of the Gospel is very near the end of this age, which is brought about when Jesus returns in Revelation 19:11-16. Therefore I would submit that Rev 14:6-7 could be the fulfillment of Jesus' prophecy in Mt 24:14. Please do not misunderstand - Jesus was quite clear in Acts 1:8 declaring that "you shall receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” And so every believer should be involved in some way (going, sending, praying, giving all in the power of the Holy Spirit) so that the Gospel penetrates even to the remotest part of the earth! GLOBAL PROCLAMATION OF THE GOSPEL In Revelation 14 John's vision of an angel in midheaven clearly links the worldwide proclamation of the Gospel with the end of the age. Recall that "the end" that the disciples asked about in Mt 24:3 was the end of the age. While the global proclamation of the Gospel is not called a sign, it certainly will be seen by everyone on earth and it occurs in Revelation 14 after the Antichrist has set up his rule (Rev 13:5), so it clearly is in the time of the tribulation and most likely the great tribulation (very possibly at the midpoint of the last seven years). THE SIGN OF THE GLOBAL GOSPEL AND THE END OF THE AGE THE SIGN THE END This Gospel of the kingdom shall be preached in the whole world THEN the end will come An angel will preach the eternal Gospel to those who live on the earth The King of kings returns bringing this age to an end Jon Courson agrees writing - Sometimes I hear preachers say that, on the basis of this verse, we must evangelize the world so Jesus can come back. I personally don’t believe that is a correct understanding of this Scripture. Jesus will come back at a time already appointed by the Father. Surely the gospel is to be preached, and surely we are to participate in the process. But the second coming is not dependent upon us, for the greatest explosion of evangelism this world has ever seen will not take place until after we’re gone. Revelation 7:3-8, 9, 14 tells us that after the Rapture, 144,000 Jewish evangelists will be anointed. Moses and perhaps Elijah will come back on the scene, working miracles and calling down fire from Heaven (Rev 11:3ff - Ed: Note that the identity of the two witnesses is not clear! See Chart on Identity of Witnesses). (Jon Courson's Application Commentary) Tony Garland makes an interesting observation of the preaching of the eternal Gospel - Although it is the Church’s mandate to preach the gospel to every creature (Mark 16:15; Luke 24:47; Acts 1:8) and to make disciples of all nations (Mt. 28:19), it will not be her who ultimately fulfills the words of Jesus concerning the Gospel reaching the entire world prior to the end: Why? Because she will be absent from the earth at the time of the end, having been taken in the Rapture." (A Testimony of Jesus Christ - Revelation 14) (Bolding added) John MacArthur - Just before the bowl judgments (Ed: All 6 bowls are poured out in Rev 16:1-21) are poured out and the final great holocaust begins, and just before the increasingly rapid birth pains issue in the kingdom, God will supernaturally present the Gospel to every person on earth (Ed: Referring to Rev 14:6)....That will be the final and total evangelization of the world, miraculously proclaimed from heaven. After that proclamation man’s day will be finished, his rebellion will be over, and his opportunity for salvation will be over, because then the end shall come. (MacArthur New Testament Commentary) (Bolding added) Warren
Mateus 24:15
MacArthur commenting on Rev 14:6-7 adds that "God will graciously offer sinners another opportunity to repent before unleashing the terrifying bowl judgments (Rev 16:1ff.)....Jesus declared that before the end comes the whole world will hear the Gospel of the kingdom (Mt. 24:14). The preaching of this angel will reach any who still have not heard the Gospel message. As earth's darkest hour approaches, the angel will proclaim the Good News that it is not too late. There is still time to repent before God's judgment" is consummated. (Revelation 12-22 Commentary) WHEN YOU SEE A VISIBLE SIGN When (hotan) - Hotan is a "temporal particle, with a conditional sense, usually of things expected to occur in an indefinite future." (Abbott-Smith) Stated another way, the Greek particle hotan is an expression of time which should stimulate the question "To what time does when refer?" In this context Jesus is clearly referring to the time when the abomination of desolation stands in the holy place of the Temple. Leon
Mateus 24:15
MacArthur commenting on Mt 24:21 - No time or event in the history of Israel fits the description of the holocaust Jesus is here speaking of. The horrifying time is further described in some detail in Revelation 6:1-16:21, where the Seal, Trumpet, and Bowl judgments exhibit the escalating intensity of God's wrath upon sinful, rebellious mankind. Both the books of Revelation and of Daniel make clear that the Antichrist will tyrannize the world for "a time, times, and half a time" (Da 7:25-note; Da 12:7-note; Rev 12:14-note)(Ed: And the time phrase in Rev 12:14 is clearly explained in the parallel passage Rev 12:6-note!), that is, a year, two years, and a half year, or three and one half years (Rev. 11:2-note; Rev 11:3-note, Rev 13:5-note). Clearly, the events described by our Lord, by Daniel, and by John must refer to the same great holocaust at the end time, just before the millennial kingdom is established on earth. (Bolding added) (Matthew: The MacArthur New Testament Commentary) J
Mateus 24:15
MacArthur - He took to himself the title Theos Epiphanes, which means "manifest god," but his enemies nicknamed him Epimanes, which means "madman" or "the insane one." Ironically, when he died in 163, he was totally insane, outraged to the point of madness because of his military defeats by the Jewish rebel Judas Maccabaeus. The text of Daniel 11:21-35 perfectly describes the rule of Antiochus, who gained his throne "by intrigue" (Da 11:21), made numerous excursions into Egypt (Da 11:24-27), broke his covenant with Israel (Da 11:28), and desecrated the Temple in Jerusalem (Da 11:31). The apocryphal books of 1 and 2 Maccabees vividly portray the time of Antiochus and the Jews' zealous resistance to his brutal and sacrilegious tyranny. He slaughtered countless thousands of Jewish men, sold many of their wives and children into slavery, and tried to completely obliterate the Jewish religion. He desecrated the Temple by sacrificing a pig, the most ceremonially unclean of all animals, on the altar and forcing the priests to eat its flesh. He then set up in the Temple an idol of Zeus, the pagan deity he fancied himself as manifesting. That horrible defilement by Antiochus was a preview of the even greater abomination of desolation to be committed by the Antichrist in the end time. (MacArthur NT Commentary - Matthew) (4) THIS PROPHECY NOT YET FULFILLED - Daniel 12:11-commentary "And from the time that the regular sacrifice is abolished, and the abomination of desolation is set up, there will be 1,290 days. Comment: In the context of Daniel 12:1-13 (end times), this could be the passage to which Jesus referred in Mt 24:15. If one compares Scripture to Scripture, the seminal event (abolition of regular sacrifice and setting up the abomination of desolation) is similar to Daniel's description of the sacrifices in Daniel 9:27. John MacArthur on the 1290 days - From the time the daily sacrifice is canceled and the abomination of desolation begins, 1290 days will pass until the end, 30 more days than three and one half years. Yet according to Revelation 12:6, the Great Tribulation will last 1260 days. It seems that the best explanation for those additional days is that they will cover the time when the Messiah descends to the Mount of Olives, creates the great valley in which the nations of the world will be judged, and executes that judgment (see Zech. 14:4-5; Matt. 25:31-46). So who or what is the abomination of desolation? As alluded to in the discussion of Daniel 9:27 and Daniel 12:11 it seems relatively clear (if one reads the text literally = "let the reader understand") that the abomination has some association with that future figure known as the Antichrist. The abomination could either be the presence of the Antichrist himself standing in the holy place or the placing of his image in the holy place. The following Scriptures from Paul and John help shed light on the identity of the abomination. PAUL'S "MAN OF LAWLESSNESS" IN SECOND THESSALONIANS In his second letter to the Thessalonians Paul describes the Antichrist, the end times man of lawlessness admonishing the saints... Let no one in any way deceive you, for (term of explanation) it will not come unless the apostasy comes first, and the man of lawlessness is revealed (apokalupto = to reveal by "removing the cover" exposing to full view) , the son of destruction, who opposes and exalts himself above every so-called god or object of worship, so that (term of purpose) he takes his seat in the temple of God, displaying himself as being God. Do you not remember that while I was still with you, I was telling you these things? (2Th 2:3-note, 2Th 2:4-note 2Th 2:5) (See similar description in Da 11:36, where the "king" is the Antichrist) Paul warned the believers at Thessalonica about the man of lawlessness and gave a description that would enable one to clearly recognize him = he "takes his seat in the Temple (cp "holy place" of Mt 24:15) of God, displaying himself as being God." Clearly, any man who went into the Temple and claimed deity would blaspheme God, which would be an abomination to the Jews and they would abhor the defiled area (it would become a "desolation"). Comparing Paul's description with the descriptions of Jesus (Mt 24:15, Mk 13:14) and Daniel (Daniel 9:27, Daniel 12:11), there is little doubt that they all refer to the same man, the Antichrist (see Antichrist). Remember that Antichrist (a title used only once for a specific individual = 1Jn 2:18) can mean one who opposes Christ. But the prefix "anti-" also means in place of, so this last Antichrist will be a supplanter and will seek to replace the true Messiah. Notice also that just as Jesus links the abomination of desolation with His Second Coming (Mt 24:30), Paul links the abominable event of 2Thes 2:3-4 with the Second Coming writing "that lawless one (Antichrist - 2Th 2:3) will be revealed whom the Lord will slay with the breath of His mouth and bring to an end by the appearance of His coming." (2Thes 2:8-9) This further substantiates the premise that Jesus and Paul are referring to the same man, the Antichrist, and the same sign the abomination that makes the holy place desolate! JOHN'S "BEAST" IN REVELATION 13 In the Revelation 13 John writes.. And he (False Prophet) deceives those who dwell on the earth because of the signs which it was given him to perform in the presence of the beast (Antichrist), telling those who dwell on the earth to make an image to the beast who had the wound of the sword and has come to life. 15 And there was given to him to give breath to the image of the beast, that the image of the beast might even speak and cause as many as do not worship the image of the beast to be killed. (Rev 13:14-15-note) Tony
Mateus 24:16-20
MacArthur - Since God first called and made His eternal covenant with Abraham, Satan has sought to destroy God's chosen people, the Jews, and their God-ordained nation of Israel. To have destroyed the Jews would have been to destroy God's redemptive plan for mankind, because "salvation is from the Jews" (John 4:22). To have eliminated the Jews before Jesus was born would have broken the line of promise and thwarted the birth and therefore the redemptive ministry of the Messiah, who had to be a descendant of Abraham and of David. Having failed at that, however, Satan still seeks to destroy individual Jews in order to prevent Christ's ultimate redemption of them and to destroy Israel as a nation in order to prevent its restoration under His divine rule. It must be added that God has allowed Satan some success in his attacks on Jews. Because of their covenant violation, unbelief, and apostasy, Satan has sometimes actually acted as God's executioner to punish them. Because they will refuse to worship him and especially because they belong to God, the Antichrist will also unleash exceptional fury against those who come to believe in Jesus during the last days. (MacArthur New Testament Commentary) J
Mateus 24:21
MacArthur writes that "the massacres of Jews by the Romans in A.D. 70 and by the Nazis during the World War II will pale by comparison. Two out of every three Jews in the Holy Land will die under the fury of Satan as he enacts the judgment of God on the rebels of the Jewish nation. Many Christians will also be slaughtered, not as an act of God's judgment but in acts of ungodly persecution." (MacArthur New Testament Commentary) Not - Jesus uses the negative particle (ou) which is the strongest way of expressing negation. Occurred - The verb occurred is in the perfect tense which speaks of the abiding nature of this time of the great tribulation. It will occur for 3.5 years, 1260 days, 42 months or time, times and half a time and no longer because of Mt 24:22. Zodhiates - The contrast that follows is between this and every other tribulation. This will be the severest. (Exegetical Commentary on Matthew- Dr. Spiros Zodhiates - 2006) Hiebert adds "The perfect tense (of has not occurred) pictures its unparalleled intensity as an abiding fact. Neither shall be emphatically assures that there never will be another like it. Those who restrict the reference to A.D. 70 must confine this tribulation to that siege, but Taylor well observes, "This assertion is much too emphatic for a siege; it is clear that the thought of Mk 13:19 (Ed: And Mt 25:21) is eschatological." (The Gospel of Mark- An Expositional Commentary) Weber says "So the disciples might not underestimate the horror of this Great Tribulation, Jesus explained that it would be the worst suffering in all of history—unequaled from the beginning of the world until now (Mt 24:21). He added further emphasis, saying that this Tribulation would have the potential of destroying all life, leading some modern students to think of nuclear war. But whatever the means necessary to bring about such unparalleled destruction, it is evident that such a Great Tribulation is still future to us. So there is much more in mind here than the destruction of Jerusalem in A.D. 70. As bad as it was, that destruction has been multiplied in intensity on a number of occasions in the twentieth century alone.....The world has yet to see the great distress which will never be observed again." (Holman New Testament Commentary) John MacArthur - God's message for Israel is that things are going to get immeasurably worse before they become better. That nation and its people will suffer treachery, desecration of the rebuilt Temple, indescribable persecution, and brutal slaughter that will be totally unparalleled in history. (MacArthur New Testament Commentary) Ray
Mateus 24:25-28
MacArthur has an excellent note - Jesus assures them (the disciples). His coming will not be stretched over a long period of time but will be quick, sudden, public (Ed: Public in contrast to the "inner rooms" of Mt 24:26 implying a secretive appearance!), visible, universal, and unimaginably glorious.....Christ's appearance not only will be unmistakable to those in hiding on that day but to every human being on earth, including His most implacable enemies. For those who belong to Him, Christ's coming will be marvelous deliverance, but for those who have resisted and opposed Him it will be the ultimate day of tragedy.....Until the Lord appears in that predicted and unquestionable way, those who are hiding should remain where they are. After the true Christ appears, however, His people and His enemies will exchange places, as it were. Those who had been hiding in the mountains and caves will be released to freedom and blessing, and their would-be captors and murderers will themselves seek refuge, as the righteous wrath of God replaces and punishes the evil wrath of man and of Satan. (MacArthur New Testament Commentary)
Mateus 24:25-28
MacArthur - The (Jewish) fugitives will have access to Jesus' words recorded here. Gundy - To be forewarned of the danger is to be forearmed against it. "Behold" emphasizes the forewarning. (Commentary on the New Testament: Verse-by-Verse Explanations with a Literal Translation) During the dark deceptive days of the coming Great Tribulation the Bible will truly be an essential "survival guide" for the Jews who have eyes to see spiritually. (cp Ps 119:105) The parallel passage in Mark adds the command "Take heed" and the qualification "everything" (all things) - "But take heed (blepo in the present imperative = command calling for a Spirit enable lifestyle, continually staying spiritually alert); behold, I have told you everything in advance." (Mark 13:23) Hiebert commenting on Mark's passage writes that "all things means all things necessary to keep them from being misled. What He has here said will given them needed guidance. His message will stand as an abiding prophetic reminder." Regardless of what others say or do during this last 3.5 years of great deception, believers are to obey their Master, always a good "antidote" for the subtle deception of pretenders. Behold calls on us to pay attention to this forewarning! Behold (2400)(idou) is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!" Idou is used by the Biblical writers to (1) prompt or arouse the reader's attention (introducing something new or unusual), (2) to mark a strong emphasis ("Indeed!" Lk 13:16) and (3) to call the reader to pay close attention (very similar to #1) so that one will listen, remember or consider Zodhiates adds that idou is a "demonstrative particle. "Lo and behold!", serving to call attention to something external or exterior to oneself; usually used at the beginning of a clause or only with kai (and), before it, but sometimes in the mid. of a clause before words which are to be particularly noted (Mt 23:34; Lk 13:16; Acts 2:7). (The Complete Word Study Dictionary: New Testament. AMG)
Mateus 24:25-28
MacArthur - Parousia refers to more than just coming; it includes the idea of presence. Perhaps the best English translation would be "arrival." The church's great hope is the arrival of Jesus Christ when He comes to bless His people with His presence. That glorious truth appears in more than 500 verses throughout the Bible (Ed: In fact 1 in 20-25 of every NT verses alludes to the Second Coming!). (Macarthur J. Commentary on James.) (Bolding added) Son of Man - Emphasizes His humanity. Fully God and Fully man. Found 88x in 84v - Matt 8:20; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27f; 17:9, 12, 22; 18:11; 19:28; 20:18, 28; 24:27, 30, 37, 39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10, 28; 8:31, 38; 9:9, 12, 31; 10:33, 45; 13:26; 14:21, 41, 62; Luke 5:24; 6:5, 22; 7:34; 9:22, 26, 44, 56, 58; 11:30; 12:8, 10, 40; 17:22, 24, 26, 30; 18:8, 31; 19:10; 21:27, 36; 22:22, 48, 69; 24:7; John 1:51; 3:13f; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14 Light in the Eastern Sky Light in the eastern sky, Jesus returning! Light in the western sky, Jesus is near! Soon shall the nations, His advent discerning, Hail Him with gladness, or see Him with fear. Refrain Lord, by Thy hands that were nail pierced and torn: Lord by the crown that they wove of the thorns: Lord, by Thy passion in Gethsemane: Christ of all tenderness, plead Thou for me! Bright be our lamps as we watch for the dawning, Girded our loins, that our strength may not fail; So as He shines through the mists of the morning, We may be ready to cry Him, All hail! Refrain Not as at Nazareth—lowly they found Him; He as the Judge cometh back from the sky; Borne on the whirlwind, with angels around Him, Veiling their face from His glory so nigh. Refrain Judge of the earth, who in mercy unfailing Offered Thyself as atonement for sin, In that great day, by Thy love all prevailing, Grant us the rest of Thy heaven to win! Refrain Matthew 24:28 "Wherever the corpse is, there the vultures will gather : hopou ean e to ptoma ekei sunachthesontai (3PFPI) oi aetoi: Dt 28:49 Job 39:27-30 Jer 16:16 Amos 9:1-4 Lk 17:37 Matthew 24 Resources - Multiple Sermons and Commentaries
Mateus 24:29
MacArthur comments on Joel 2:30, 31 -- Unmistakable heavenly phenomena will signal the imminent arrival of God's wrath in the Day of the Lord (cf. Joel 2:10+ - commenting on Day of Lord in Joel 1:15+ he adds "the Day of the Lord (the occasion when God pours out His wrath on man) results in blessing and exoneration for God's people and judgment toward Gentiles [Is 13:6+; Eze 30:3], but here Joel directs the warning toward his own people.) (The MacArthur study Bible: New American Standard Bible) The Gospel of Luke also describes the tumultuous time preceding the Lord's return: And there will be signs in sun and moon and stars, and upon the earth dismay among nations, in perplexity at the roaring of the sea and the waves, men fainting from fear (terror) and the expectation of the things which are coming upon the world; for the powers of the heavens will be shaken. (Lk 21:25-26+) John MacArthur commenting on Luke's description observes that "The events will be so calamitous that men will faint from absolute terror. The Greek term behind "faint" means to expire or stop breathing, indicating that people will literally die of fright. No hurricane, tornado, tidal wave, earthquake, volcanic eruption, or combination of those natural disasters in history will have approached the extreme disruption of those end-time days." (MacArthur New Testament Commentary) Sun will be darkened - This sign surely describes a time of literal darkness which presages (is a sign that something will happen) the parousia of the Deliverer. Recall that Paul teaches that when Jesus returns immediately after the Great Tribulation (cf Mt 24:30) He will accomplish a miraculous deliverance for Israel... all Israel will be saved; just as it is written, "THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB." AND THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS." (Ro 11:26-27-note) Let's keep that future deliverance of Israel in mind as we look at the sign in Mt 24:30 that the sun will be darkened. Recall that there was another time in the past in which Jehovah brought about a great deliverance for the nation of Israel, a deliverance which was also associated with darkness: Then the LORD said to Moses, "Stretch out your hand toward the sky, that there may be darkness over the land of Egypt, even a darkness which may be felt." So Moses stretched out his hand toward the sky, and there was thick darkness in all the land of Egypt for three days. They did not see one another, nor did anyone rise from his place for three days, but all the sons of Israel had light in their dwellings. (Ex. 10:21-23+, cp "delivered" in Ex 18:8, 9, 10+) Similarly when redemption (payment of the price for our deliverance from bondage to sin and Satan) was accomplished for mankind by Jesus on the Cross there was a period of darkness Now from the sixth hour darkness fell upon all the land until the ninth hour. (Mt. 27:45) NET Note say "The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, "the heavenly bodies," NIV) this is not as likely." Shall be darkened (4654)(skotizo from skia = shadow) means literally to be or become dark or to be unable to give light (Mt 24:29, Mk 13:24, Eccl 12:2). John Walvoord - The frightening display of divine disruption of the heavens, which precedes the Second Coming described graphically in Revelation 6:12-14 and in many other of the judgments of God described in the book of Revelation, will be climaxed by the glorious appearing of Christ in heaven (cf. Rev 19:11-16-note). This will be a coming of the Lord to judge and subdue the earth and to bring in His earthly kingdom. And the moon will not give its light - Moon is pheggos which "refers to the light of the sun reflected by the moon, which is analogous to the church's reflection of the glory of Christ. This culminating darkness will end when He who is the "bright and morning star" dispels it once and for all (Rev 22:16-note)." (Zodhiates - Exegetical Commentary on Matthew) Isaiah had prophesied of this future frightful Day of the Lord when God will punish the world for its intractable godlessness and wanton evil... Behold, the Day of the Lord is coming, cruel, with fury and burning anger, To make the land a desolation; and He will exterminate its sinners from it. For (term of explanation - explaining how this Day will be characterized) the stars of heaven and their constellations will not flash forth their light; The sun will be dark when it rises and the moon will not shed its light. Thus I will punish the world for its evil and the wicked for their iniquity. I will also put an end to the arrogance of the proud and abase the haughtiness of the ruthless. I will make mortal man scarcer than pure gold and mankind than the gold of Ophir. Therefore I will make the heavens tremble, and the earth will be shaken from its place at the fury of the LORD of hosts In the day of His burning anger. (Isaiah 13:9-13) And the stars will fall from the sky - The future tense could be rendered "shall be falling" and stresses the duration, star after star falling depicting a mighty disorganization in the heavenlies! Specifically this description could refer to "Comets" (Greek words for "star" is aster - gives us English Asteroid, cp Meteorites) striking the earth in that fateful, future day. John saw that future day which will occur during Daniel's Seventieth Week "I looked when He broke the sixth seal, and there was a great earthquake; and the sun became black as sackcloth made of hair, and the whole moon became like blood; the stars of the sky fell to the earth, as a fig tree casts its unripe figs when shaken by a great wind." (Rev 6:12-13-note), see other "shaking" in Revelation - Rev 8:12-note, Rev 11:13-note, Rev 16:18-19-note) Comment: When do the Seal Judgments occur. While it is best to not be dogmatic, my view is that the Seals and Trumpets occur in the first 3.5 years of Daniel's Seventieth Week with the 7th Trumpet corresponding to the midpoint of the Seven Years of "Tribulation" marking the beginning of the 3.5 years Jesus designated as the Great Tribulation. Tony Garland on "the sun became black as sackcloth" Jesus said that cosmic signs would be associated with the time of the end (Mt. 24:29-note; Mark 13:24-25; Luke 21:11). From other considerations, we understand that the signs associated with this sixth seal are not the only cosmic signs of this time period. (Fruchtenbaum recognizes "five cosmic disturbances: one before the seven years, three during, and one after."—Fruchtenbaum, A Review of the Pre-Wrath Rapture of the Church) The Isaiah 13:9-10 and Joel 3:14-15 passages [concerning cosmic disturbances] clearly take place within the Day of the Lord, . . . Joel 2:30-31 describes cosmic disturbances before the Day of the Lord. In the prophetic scheme of things, there are several cosmic disturbances. (Ibid) There are reasons for concluding that the cosmic disturbances related to the beginning of the Joel 3 Day of the Lord and the Second Coming of Christ immediately after the Great Tribulation are not the same as those of the sixth seal. First, the cosmic disturbances of Joel 3:1-21 will occur when the armies of the nations have gathered for war in Israel. Those armies will not begin to gather for war until the sixth bowl has been poured out (Rev. 16:12-16), long after the sixth seal—one seal, seven trumpets, and five bowls after the cosmic disturbances of the sixth seal. . . . other cosmic disturbances will occur after those of the sixth seal. A third of the sun, moon, and stars will be darkened by the fourth trumpet (Rev. 8:12); the sun will be darkened by smoke from the abyss at the fifth trumpet (Rev. 9:1-2); the sun will scorch people on the earth with fire and fierce heat when the fourth bowl is poured out (Rev 16:8-9). . . . when the cosmic disturbances of the sixth seal take place, kings, military men, and all other classes of people will run to the caves and rocks of the mountains to hide. . . . By contrast, when the cosmic disturbances immediately before the Joel 3 Day of the Lord occur after the sixth bowl, the kings and military men will not run and hide. Rather, they will remain assembled together in battle array to boldly attempt war against God, His Messiah, and the holy angels (Ps 2:1-3; Joel 3:9-16; Zec. 12:2-9; 14:1-6, 12-14).(Showers, Maranatha, Our Lord Come, 66-69) The sun and moon were created for "signs" (Gen. 1:14). (Passages describing astronomical signs: Isa. 5:30; 13:10; 24:23; 30:26; 50:3; Jer. 4:23-28; Eze. 32:7; Joel 2:10; 2:31; 3:15; Amos 8:9; Mat. 24:29; Mark 13:24; Luke 21:25; 23:45; Acts 2:20; Rev. 6:12; 8:12; 9:2.) They now provide indication that the events associated with this seal cannot be explained by natural phenomena—but result from the One Who controls the universe! The darkening of the sun may be from the perspective of viewers on the earth—due to material ejected into the upper atmosphere by the earthquake or the impact of asteroids in the next verse. Although the sun is darkened, the moon continues to reflect light (as if the path light follows between the sun and moon is only minimally affected). In the fifth trumpet judgment, it is smoke which darkens the sun (Rev. 9:2). Eventually, like the earth, the sun and moon are judged to show those who dwell on the earth Who the true source of light is—the Lord Himself. If the trend in our own day is any indication, worship of the heavenly bodies will still be prevalent at that time and so God interferes with that which man has idolized (Zep. 1:5). (Concerning the worship of heavenly bodies: Ge 11:4; Dt 4:19; 17:3; 2K. 17:16; 23:5, 11; 2Chr. 33:3; Job 31:26-28; Isa. 47:13; Jer. 8:2; 10:2; 19:13; Acts 7:42; Ro 1:25; Rev. 8:12) As always, the message is to turn from dead idols to serve the living God (cp 1Th 1:9): The sun shall no longer be your light by day, nor for brightness shall the moon give light to you; but the Lord will be to you an everlasting light, and your God your glory. Your sun shall no longer go down, nor shall your moon withdraw itself; for the Lord will be your everlasting light, and the days of your mourning shall be ended. (Isa. 60:19-20)
Mateus 24:29
MacArthur - During that time the powers of the heavens will be shaken by Jesus Christ, the One who "upholds all things by the word of His power" (Heb. 1:3-note), Just as He created everything, He also sustains everything (Ed: cp Col 1:17-note "in Him all things hold together."), and without His full sustaining power, gravity will weaken and the orbits of the stars and planets will fluctuate. Astronomers can predict coming stellar events centuries in advance only because of the absolute consistency of the divinely ordered and uniform laws that control the operation of the stars and planets. But when the Lord withdraws the least of His power from the universe, nothing in it will function normally, and every aspect of the physical world will be disrupted beyond imagination. All the forces of energy, here called powers of the heavens, which hold everything in space constant, will be in dysfunction. The heavenly bodies will careen helter-skelter through space, and all navigation, whether stellar, solar, magnetic, or gyroscopic, will be futile because all stable reference points and uniform natural forces will have ceased to exist or else become unreliable. The earth is held together by the power of God, and when that power is diminished, the resulting chaos will be inconceivable. Speculations such as the one just cited, no matter how scientifically derived, can only remotely approximate what the actual situation will be like. But just as the withdrawal of a small part of God's sustaining power will cause such pervasive chaos and destruction, so will His supernatural control of that disintegration prevent the total destruction of the earth. His sovereign power will preserve and restore it and its people for the establishing of His Millennial Kingdom. (MacArthur New Testament Commentary) Shall be shaken (agitated) (4531)(saleuo from salos = wave) means to cause to move to and fro, cause to waver or totter, make to rock. Saleuo refers to unexpected and disastrous shaking of those things that men generally consider to be stable (e.g. earth or sky). Tony Garland answers "Why such cataclysmic judgment? (1) A judgment of God on a par with the flood. Wrath commensurate with another eruption of sin. (2) Judging idolatry: responding to the worship of creation over the Creator. (3) Validating the prophetic predictions of His Word. (4) Answering the scoffers of the end: "Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation" (2Peter 3:4-note). SUMMARY OF SIMILAR COSMIC SIGNS IN THE OLD AND NEW TESTAMENTS Sun will be darkened: Isa. 13:10 = The sun will be dark when it rises Isa 24:23 = Then...the sun ashamed Jer 4:23-28 = the heavens above be dark Joel 2:10 = The sun and the moon grow dark Joel 3:15 = The sun and moon grow dark, Amos 5:20 = Will not the day of the LORD be darkness Amos 8:9 = the sun go down at noon and make the earth dark in broad daylight Rev. 6:12 = the sun became black as sackcloth made of hair Moon will not give its light: Isa. 13:10 = And the moon will not shed its light. Isa 24:23 = Then the moon will be abashed Ezek. 32:7 = moon shall not give its light Joel 2:10 = The sun and the moon grow dark Joel 2:30-31 = the moon into blood, before the great and awesome Day of the LORD comes Joel 3:15 = The sun and moon grow dark Rev. 6:12 = And I looked when He broke the sixth seal, and there was a great earthquake; and the sun became black as sackcloth made of hair, and the whole moon became like blood; The stars: Isa 34:4 = all the host of heaven will wear away...All their hosts will also wither away As a leaf withers from the vine, or as one withers from the fig tree. Joel 3:15 = and the stars lose their brightness Rev. 6:13 = and the stars of the sky fell to the earth, as a fig tree casts its unripe figs when shaken by a great wind Powers of the heavens: Joel 2:10 = The heavens tremble Hag. 2:6, 21 = I am going to shake the heavens and the earth, the sea also and the dry land...I am going to shake the heavens and the earth. Luke 21:26 = the powers of the heavens will be shaken. Rev. 6:13 = the stars of the sky fell to the earth, as a fig tree casts its unripe figs when shaken by a great wind. Matthew 24:36-44 An Ordinary Day - Watch therefore, for you do not know what hour your Lord is coming. —Matthew 24:42 While exploring a museum exhibit titled "A Day in Pompeii," I was struck by the repeated theme that August 24, 79 AD began as an ordinary day. People were going about their daily business in homes, markets, and at the port of this prosperous Roman town of 20,000 people. At 8 a.m., a series of small emissions were seen coming from nearby Mount Vesuvius, followed by a violent eruption in the afternoon. In less than 24 hours, Pompeii and many of its people lay buried under a thick layer of volcanic ash. Unexpected. Jesus told His followers that He would return on a day when people were going about their business, sharing meals, and having weddings, with no idea of what was about to happen. "As the days of Noah were, so also will the coming of the Son of Man be" (Matt. 24:37). What surprising joy it would be to welcome our Savior on this ordinary day! Perhaps today!
Mateus 24:30
MacArthur comments that "the sign of signs will be the Son of Man Himself, Who will appear in the sky. Many of the early church Fathers, such as Chrysostom, Cyril of Jerusalem, and Origen, imagined that this sign would be an enormous blazing cross, visible to the entire world, that would pierce the total darkness then shrouding the world. Other interpreters have suggested it will be the Shekinah glory of the Lord's presence returning to earth. It is likely that the Shekinah glory will be involved, as the unveiled Christ Jesus makes His appearance. But the sign is not just His glory; it is Christ Himself, the Son of Man, Who will appear in the sky. The sign of should be translated as a Greek subjective genitive, indicating that the sign will not simply relate to or point to the Son of Man (as with an objective genitive) but will indeed be the Son of Man. In other words, Jesus Himself will be the supreme and final sign of His coming. In the midst of the world's unrelieved blackness-physical, emotional, and spiritual-Jesus Christ will manifest Himself in His infinite and undiminished glory and righteousness. Just as the destructive catastrophes of the Great Tribulation will be utterly unparalleled (v. 21), so will be this manifestation of the glory and power of Christ. (MacArthur New Testament Commentary) Zodhiates agrees noting that "It is most natural, then, to take the genitival expression, "of the Son of man...in the sky," appositionally = "of" meaning "which is," that is, the sign which is the physical appearance of Christ in the sky. Corroborative evidence for this is that Jesus cited Zechariah's prophecy, "They shall look upon me whom they have pierced, and they shall mourn for him" (Zech. 12:10), a clear prediction of the conversion of Jews who personally witness Christ's physical return. "BEHOLD, HE IS COMING WITH THE CLOUDS, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. Even so. Amen." (Rev. 1:7; cf. Rom. 11:26). This sign is similar to the sign Jesus gave during His first coming to that "generation" (Mk 8:12). When the Pharisees demanded proof of His authority, Jesus characterized their generation-and every generation that seeks signs-as wicked and adulterous, adding that no sign would be given other than His resurrection typified by Jonah's supernatural rescue from the body of the great fish (Mt. 12:39, 40; see Jonah 1:17) after three days. (Exegetical Commentary on Matthew) Recall that in Mt 24:3-note the disciples asked "what will be the sign of Your coming, and of the end of the age?" Jesus now answered their question and gave them the sign - Himself! Sign (4592)(semeion akin to semaino = to give a sign; sema = a sign) is a distinguishing mark or symbol that carries a special meaning. Will appear (will shine) (5316)(phaino from phos = light) means to give light, to illuminate, to shine and to appear. Figuratively phaino speaks of the Word of God as shining in a dark place (2Pe 1:19-note). John used phaino to describe the glorified Jesus' face (Rev 1:16-note). Here in Mt 24:30 phaino obviously refers to the Second Coming of Christ. In the sky ("in heaven" - KJV, ESV) (3772)(ouranos) See Heaven, Heavenly - Vine's Expository Dictionary of NT Words When Messiah returns everything changes, even as it did when He came into each of our hearts the moment we believed in Him! Israel will mourn over Him (Zech 12:10, cf Mt 24:30-note, Rev 1:7-note). When He comes unrepentant Israel (two thirds!) will be destroyed (Zech 13:8). Repentant Israel, the believing remnant, will believe in Him Whom they have pierced and ALL will be saved (Ro 11:26, 27-note = "All" of the third that come through the "refining fires" [Zech 13:9, Da 12:10-note] of the time of Jacob's distress - Jer 30:7-note, the time of distress such as has never occurred - Da 12:1-note, the Great Tribulation that begins when the Jews in Jerusalem see the abomination of desolation standing in the holy place -Mt 24:15-note, Mt 24:21-note). They will be saved because Messiah "will sprinkle clean water on" them and they "will be clean." He "will cleanse (them) from all (their) filthiness and from all (their idols)." (Ezek 36:25-note, cp fulfillment of Da 9:24-note) and "give (them) a new heart and put a new spirit within (them) and...will remove the heart of stone from (their) flesh and give (them) a heart of flesh. And (He) will put (His) Spirit within (them) and cause (them) to walk in (His) statutes, and (they) will be careful to observe (His) ordinances (because now they have the law written in their heart - Jer 31:31, 32, 33,34-note) and (they) will live in the land (of Israel - in the Millennium) that (He) gave to (their) forefathers (Abraham, Isaac and Jacob), so (they) will be (His) people and (He) will be (their) God." (Ezek 36:26, 27,28-note). Glorious Day One day when Heaven was filled with His praises One day when sin was as black as could be Jesus came forth to be born of a virgin Dwelt among men, my example is He Word became flesh and the light shined among us His glory revealed Chorus: Living, He loved me Dying, He saved me Buried, He carried my sins far away Rising, He justified freely forever One day He's coming Oh glorious day, oh glorious day One day they led Him up Calvary's mountain One day they nailed Him to die on a tree Suffering anguish, despised and rejected Bearing our sins, my Redeemer is He Hands that healed nations, stretched out on a tree And took the nails for me Chorus One day the grave could conceal Him no longer One day the stone rolled away from the door Then He arose, over death He had conquered Now He's ascended, my Lord evermore Death could not hold Him, the grave could not keep Him From rising again Chorus One day the trumpet will sound for His coming One day the skies with His glories will shine Wonderful day, my Beloved One, bringing My Savior, Jesus, is mine Chorus Glorious day, Oh, Glorious day THE SON OF MAN COMING IN THE CLOUDS They will see (horao) means to see with the eyes and to perceive what one sees. Thus they will understand the significance of the sign of the Son and of what is transpiring and this will result in mourning. There will be no double vision or blurring in this day. The vision of the King will be clear. No one will be texting! All eyes will be on the King! And every sinner will be exposed to the Light of the world (Jn 8:12) and they will mourn as they begin to fully grasp that their eternal destiny will be hell. (See John MacArthur's thoughts below on two groups of mourners). Son of Man coming in the clouds - Jesus is quoting from the book of Daniel (see below), the same book to which Jesus directed the reader in Mt 24:15-note. Jesus used the title Son of Man throughout His ministry, so the disciples who first heard this discourse would have little doubt regarding about whom Jesus was speaking -- Himself! Son of Man - 88x in 84v (note predominant use in Gospels) - Matt 8:20; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27f; 17:9, 12, 22; 18:11; 19:28; 20:18, 28; 24:27, 30, 37, 39, 44; 25:31; 26:2, 24, 45, 64; Mark 2:10, 28; 8:31, 38; 9:9, 12, 31; 10:33, 45; 13:26; 14:21, 41, 62; Luke 5:24; 6:5, 22; 7:34; 9:22, 26, 44, 56, 58; 11:30; 12:8, 10, 40; 17:22, 24, 26, 30; 18:8, 31; 19:10; 21:27, 36; 22:22, 48, 69; 24:7; John 1:51; 3:13f; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Heb 2:6; Rev 1:13; 14:14 Matthew has two other descriptions of the Son of Man returning... Mt 16:27 "For the Son of Man is going to come in the glory of His Father with His angels; and WILL THEN RECOMPENSE EVERY MAN ACCORDING TO HIS DEEDS. Mt 26:64 Jesus *said to him, "You have said it yourself; nevertheless I tell you, hereafter you shall see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, and COMING ON THE CLOUDS OF HEAVEN." ESV Study Bible - The return of Christ is a literal event, in which Christ "will come in the same way" that the disciples "saw him go into heaven" (Acts 1:11). Coming (erchomai) is in the present tense picturing His coming as a process. In fact the present participle of érchomai is frequently used to describe Jesus' return to earth (Mt 16:28, 24:30, 26:64, Mk 11:9; 13:26; 14:62, Lk 21:27; Jn 1:9, 15, 27; 3:31; 6:14; 11:27; 12:13, cp Spirit of God "coming to rest on Him" Mt 3:16). DANIEL DESCRIBES THE COMING OF THE SON OF MAN Daniel 7 records the Son of Man coming after first describing the sequential rise and fall of the great Gentile kingdoms represented by four beasts, the fourth being a dreadful and terrifying beast (the Roman Empire). This last beast at some point in time in the future will be revived and consist of 10 horns (all existing at the same time and not sequential) which are 10 kings (kingdoms - Da 7:24) out of which will arise an eleventh horn, which is described as as Little Horn (aka "the Beast" in Da 7:11, Rev 13:4-5, the Antichrist, in 1Jn 2:18, the man of lawlessness in 2Th 2:3-4, etc). So let's review the great prophecy in Daniel 7: After this (Da 7:1-6 - After the vision of the first 3 beasts) I kept looking in the night visions, and behold, a fourth beast (note), dreadful and terrifying and extremely strong; and it had large iron teeth. It devoured and crushed, and trampled down the remainder with its feet (Which is exactly what the Roman Empire did); and it was different from all the beasts that were before it (Now we encounter a gap in time from the historical Roman Empire to a future "Revived Roman Empire"), and it had ten horns (Da 7:24-note = 10 kings ~ kingdoms = Da 2:44-note = "10 toes" Da 2:42-note). 8 "While I was contemplating the horns, behold, another horn, a little one (the "little horn" = the Antichrist), came up among them (Note this crucial detail! "Among them" NOT "after them" = clearly they all were in existence when the Little Horn arose), and three of the first horns were pulled out by the roots before it (the Little Horn); and behold (Call to pay close attention!), this horn possessed eyes like the eyes of a man, and a mouth uttering great boasts (The Little Horn clearly is an individual, a man). 9 "I kept looking until thrones were set up, and the Ancient of Days (God the Father) took His seat; His vesture was like white snow, and the hair of His head like pure wool. His throne was ablaze with flames, Its wheels were a burning fire. 10 "A river of fire was flowing and coming out from before Him; Thousands upon thousands were attending Him, and myriads upon myriads were standing before Him. The court sat, and the books were opened. 11 "Then I kept looking because of the sound of the boastful words which the horn was speaking (the Antichrist); I kept looking until the beast (The name of the Antichrist in Rev 13:4ff-note) was slain, and its body was destroyed and given to the burning fire. (Described in Rev 19:20-note) 12 "As for the rest of the beasts, their dominion was taken away, but an extension of life was granted to them for an appointed period of time (That is, they would exert influence in the form of their culture, science, language, etc until the end of the age terminated by Messiah's return). 13 (note) "I kept looking in the night visions, and behold, with the clouds of heaven One like a Son of Man was coming, and He came up to the Ancient of Days and was presented before Him. 14 "And to Him was given dominion, glory and a kingdom (The Messianic or Millennial Kingdom), that all the peoples, nations, and men of every language might serve Him. His dominion is an everlasting dominion Which will not pass away; and His kingdom is one Which will not be destroyed.. (Da 7:7-14-note) In Daniel 7 we find another "summary" of the eventual destruction of the Antichrist... And he ("Little Horn" - Antichrist - see note) will speak out against the Most High and wear down the saints (Jewish believers - see Rev 12:6-note and Rev 12:14-note) of the Highest One, and he will intend to make alterations in times and in law (cp Daniel 9:27-note = "he will put a stop to sacrifice and grain offering"); and they (the saints - in context refers primarily to the Jews/Israel) will be given into his hand for a time, times, and half a time (3.5 years = which begins when he stands in the Holy Place - Mt 24:15-note; see Identical time Phrases = 3.5 years, "Time, times, half a time", 42 mo, 1260 days). But the court will sit for judgment, and his (the Antichrist's) dominion will be taken away, annihilated and destroyed forever (cf Da 7:11). (Daniel 7:25-26-note) A TIME OF MOURNING FOR THE WORLD Then all the tribes of the earth will mourn - When will they mourn? When they see the sign of the Son of Man! Notice that they will have no trouble recognizing the sign, because it is the Son! Unbelievers will clearly mourn because of they now know for certain Jesus is not a myth, but a Man Who will be their Judge! Paul expounds on this aspect of His return writing... For after all it is only just for God to repay with affliction those (unbelievers) who afflict you (believers), and to give relief to you who are afflicted and to us as well when the Lord Jesus shall be revealed from heaven with His mighty angels in flaming fire, dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus (unbelievers). (2Thes 1:6-8) All the tribes - This refers not just to the members of the 12 tribes of Israel but to the entire world (Jews and Gentiles) (cp Rev 7:9-note) Tribes (5443)(phule) refers to "a company of people united by kinship or habitation, a clan, tribe," is used (a) of the peoples of the earth, Mt 24:30; in the following the RV has "tribe(-s)" for AV, "kindred(-s)," Revelation 1:7; 5:9; 7:9; 11:9; 13:7; 14:6 (b) of the "tribes" of Israel, Matthew 19:28; Luke 2:36; 22:30; Acts 13:21; Romans 11:1; Philippians 3:5; Hebrews 7:13,14; James 1:1; Revelation 5:5; 7:4-8; 21:12." ( Vine's Expository Dictionary of NT Words) Phule - 31x in 23v Usage: tribe (23), tribes (8) - Matt 19:28; 24:30; Luke 2:36; 22:30; Acts 13:21; Rom 11:1; Phil 3:5; Heb 7:13f; Jas 1:1; Rev 1:7; 5:5, 9; 7:4ff; 11:9; 13:7; 14:6; 21:12 Phule 322v in the Septuagint (Lxx) - Gen 10:5, 18, 20, 31f; 12:3; 24:4, 38, 40f; 28:14; 36:40; 49:16; Exod 2:1; 24:4; 28:21; 31:2, 6; 35:30, 34; 38:22f; 39:14; Lev 24:11; 25:49; Num 1:4, 16, 21, 23, 25, 27, 29, 31, 33, 35, 37, 39, 41, 43f, 47, 49; 2:5, 7, 12, 14, 20, 22, 27, 29; 3:6; 4:18; 7:2, 12, 18; 10:15f, 19f, 23f, 26f; 13:2, 4ff; 17:3; 18:2; 24:2; 25:5; 26:55; 27:11; 30:1; 31:4ff; 32:28, 33; 33:54; 34:13ff, 18ff; 36:1, 3ff, 7ff, 12; Deut 1:13, 23; 3:13; 5:23; 10:8; 12:5, 14; 16:18; 18:1, 5; 29:8, 18; 33:5; Josh 1:12; 3:12; 4:2, 4f, 12; 7:1, 14, 16; 11:23; 12:6f; 13:7f, 14f, 29; 14:1f, 4; 15:1, 20f; 16:8; 17:1; 18:2, 4, 7, 11; 19:8f, 16, 23, 31, 39, 47, 51; 20:8; 21:1, 4ff, 9, 16f, 20, 23, 25, 27f, 30, 32, 34, 36, 38, 40; 22:1, 7, 9ff, 13ff, 21, 30ff; 23:4; 24:1; Judg 18:1, 19, 30; 20:2, 10, 12; 21:3, 5f, 8, 15, 17, 24; Ruth 3:11; 4:10; 1 Sam 9:21; 10:19, 21; 15:17; 20:6, 29; 2 Sam 5:1; 7:7; 15:2, 10; 19:9; 20:14; 24:2; 1 Kgs 7:14; 11:32; 12:24; 14:21; 18:31; 2 Kgs 17:18; 21:7; 1 Chr 5:18, 23, 26; 6:60ff, 65f, 70ff, 74, 76ff, 80; 12:31, 37; 17:6; 23:14; 26:32; 27:16, 20ff; 2 Chr 5:2; 6:5; 11:16; 12:13; 33:7; Ezra 6:17; Esth 1:1; 2:5; 3:13; 4:17; Ps 72:17; 78:55, 67f; 105:37; 122:4; Prov 14:34; Isa 19:13; 49:6; 63:17; Ezek 19:11, 14; 20:32; 21:13; 37:19; 45:8; 47:13, 21ff; 48:1, 19, 23, 29, 31; Dan 3:2, 4, 7, 29; 4:1; 5:19; 6:25; 7:14; Hos 5:9; Amos 1:5, 8; 3:1f, 12; Mic 2:3; 5:1; 6:9; Nah 3:4; Hag 1:1, 12, 14; 2:2, 21; Zech 9:1; 12:12ff; 14:17f;
Mateus 24:30
MacArthur - In His great power the Lord will conquer and destroy all His enemies, including ungodly men who followed and worshiped the beast, by casting them into the lake of fire (Rev. 19:20). He will also "make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness" (Dan. 9:24). In the restored and purified earth the destructive nature and instincts of wild animals will be radically reversed to make them docile and harmless. No animal will attack or molest another animal or any human being, and the carnivorous will become vegetarian (Isa 11:6-9). By His power Christ will eliminate drought, floods, crop failures, and starvation. "And it will come about in that day," declared Zechariah, "that living waters will flow out of Jerusalem, half of them toward the eastern sea and the other half toward the western sea; it will be in summer as well as in winter" (Zech. 14:8). (Ibid) Glory (1391)(doxa from dokeo = to think or to recognize) speaks of renown, fame, prestige, splendor, grandeur, majesty. In simple terms it describes that which gives a proper opinion or estimate of something. Thus the glory of the Son of Man expresses all that He is in His majestic Being and in His nature, character, power and acts. There will be NO difficulty in recognizing (having a proper opinion of) Him! "Christ will be properly recognized as the One who was eternally with the Father (Jn 1:1, 2; 17:5; 1Jn 1:1, 2) and became flesh (Jn 1:14), without sin (Heb. 4:15), so that He might be the sacrificial lamb (amnos; Jn 1:29, 36; Acts 8:32; 1Pe 1:19, in contrast to arnion, a living lamb)." (Zodhiates) To be where God is will be glory. To be what God intended will be glory. To do what God purposed will be glory. The Son of Man will be greatly glorified when He is allowed to be seen by all the world, believers and unbelievers (cf Php 2:11), as He really is! At that time there will be no more excuses or arguments against His existence and His right to rule the world! MacArthur comments that " no human being has yet seen the full unveiled glory of God in Christ, and no one will ever see it until Jesus appears at His second coming and all mankind sees Him at once. At that time no one will have to ask who He is, for He will be perfectly recognized by every human being on earth. There will be no mistaking His identity then as there was when He came in His incarnation." (Ibid) Tony Garland on Christ's coming (from his commentary on Revelation 1:7) - The OT Scriptures predicted a "coming one" (Dt. 18:15-18; Ps. 2; 22; 118:26; Isa. 9:6; 48:16; 53; 61:1; Jer. 23:5-8; Dan. 9:25; Mic. 5:2; Zec. 2:8-11; 6:12-15; etc.). This was the expectation of those among whom Jesus ministered (John 1:21; 1:45; 6:14; 7:40). John the Baptist knew of these predictions and sent his disciples to Jesus inquiring, " 'Are You the Coming One (erchomenos] ), or do we look for another?' " [emphasis added] (Mat. 11:3; Luke 7:19). Peter and Stephen explained it was Jesus who fulfilled these predictions (Acts 3:22; 7:37). Yet this Coming One represented a Scriptural enigma. At times, He was said to be victorious king who would reign forever (Nu 24:17; Isa. 9:6-7). But He was also forsaken, despised, rejected, and crushed (Ps. 22; Isa. 53). How could these seeming contradictions be reconciled? Some chose to apply these passages to two different individuals, a "suffering Messiah" (Messiah ben-Joseph) and a "victorious Messiah" (Messiah ben-David). 76 Others held that the fulfillments were mutually exclusive and which would eventuate depended upon the obedience of Israel. 77 The key which unlocks this mystery is the resurrection of Messiah (Ps. 16:10; Isa. 53:10). He would come once, die for the sins of the world, be resurrected back to life, and come a second time in judgment. His First Coming, death, and resurrection are now past. All that remains is His reappearance as described to John here and elsewhere in the NT. "It has been estimated that one out of every twenty-five verses in the New Testament refers to the Second Coming."78 Jesus came the first time in humiliation; He will return in exaltation. He came the first time to be killed; He will return to kill His enemies. He came the first time to serve; He will return to be served. He came the first time as the suffering servant; He will return as the conquering king. The challenge the book of Revelation makes to every person is to be ready for His return.79 He is coming (present tense) and every eye will see Him (future tense). The grammar places the event on the edge between the present and the future—the futuristic present. It is 'about to occur.' It is imminent: The verb form [erchetai] is an example of the futuristic use of the present tense, the future connotation being provided by the word's meaning. The idea is that Christ is already on His way, i.e., He is in the process of coming and hence will arrive. This use of the present tense enhances emphasis on the imminence of that coming (cf. [erchomai] , John 14:3).80 This same verb is used directly or indirectly eleven more times in this book in reference to the return of Christ (cf. Rev. 1:4,8; Rev 2:5, Rev 2:16; Rev 3:11; Rev 4:8; Rev 16:15; Rev 22:7, 12, 20 [twice]), seven coming from the lips of Christ Himself (Rev. 2:5, 16; 3:11; 16:15; 22:7, 12, 20). The current verse (Rev 1:7) obviously is the theme verse for the whole book (of Revelation). 81 (A Testimony of Jesus Christ - 3.1 - Revelation 1) Bibliography: 76 "The first messiah, 'Messiah son of Joseph,' who suffered in Egypt would come to suffer and die to fulfill the servant passages [Isa. 49:1-26; 53]. The second messiah, 'Messiah son of David,' would then come and raise the first Messiah back to life. He would then establish His Kingdom to rule and to reign."—Arnold G. Fruchtenbaum, Messianic Christology (Tustin, CA: Ariel Ministries, 1998), 57. 77 "As described in Talmud (Sanhedrin 98a): 'Rabbi Joseph the son of Levi objects that it is written in one place "Behold one like the son of man comes with the clouds of heaven," but in another place it is written "lowly and riding upon an ass." The solution is, if they be righteous he shall come with the clouds of heaven, but if they not be righteous he shall come lowly riding upon an ass.' ' "—Ibid., 66. 78 MacArthur, Revelation 1-11 : The MacArthur New Testament Commentary, Rev. 1:7. 79 Ibid. 80 Robertson, Robertson's Word Pictures in Six Volumes, s.v. "The verb form ." 81 Thomas, Revelation 1-7, 76.
Mateus 24:31
MacArthur comments - This change will occur at the "last trumpet." I do not think that this trumpet necessarily will be the last heavenly trumpet ever to be sounded. It will, however, be the last as far as living Christians are concerned, for it will sound the end of the church age, when all believers will be removed from the earth. (1Th. 4:16-17). By that trumpet God will summon all of His people to Himself (cf. Ex. 19:16; Isa. 27:13). During the Civil War a group of soldiers had to spend a winter night without tents in an open field. During the night it snowed several inches, and at dawn the chaplain reported a strange sight. The snow-covered soldiers looked like the mounds of new graves, and when the bugle sounded reveille a man immediately rose from each mound of snow, dramatically reminding the chaplain of this passage from 1 Corinthians. (MacArthur New Testament Commentary) 1 Thessalonians 4:16-note For the Lord Himself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in Christ shall rise first. Robert L. Thomas explains why the "Great Trumpet" in Mt 24:31 is not synonymous with the trumpet associated with the Rapture - Similarities between this passage in 1 Thessalonians and the Gospel accounts include a trumpet (Mt. 24:31), a resurrection (Jn 11:25, 26), and a gathering of the elect (Mt. 24:31)….Yet dissimilarities between it and the canonical sayings of Christ far outweigh the resemblances….Some of the differences between Mt 24:30, 31 and 1Th 4:15-17 are as follows: (1) In Matthew the Son of Man is coming on the clouds… in 1 Thessalonians ascending believers are in them. (2) In the former the angels gather, in the latter the Son does so personally. (3) In the former nothing is said about resurrection, while in the latter this is the main theme. (4) Matthew records nothing about the order of ascent, which is the principal lesson in Thessalonians. (The Expositor's Bible Commentary- Ephesians through Philemon- 1979 Edition, Pages 276-277) Salpinx - 11x - Mt 24:31; 1Cor 14:8; 15:52; 1Th 4:16; Heb 12:19; Rev 1:10; 4:1; 8:2, 6, 13; 9:14 In the Morning of Joy When the trumpet shall sound, And the dead shall arise, And the splendors immortal Shall envelop the skies; When the Angel of Death Shall no longer destroy, And the dead shall awaken In the morning of joy: Refrain In the morning of joy, In the morning of joy, We'll be gathered to glory, In the morning of joy; In the morning of joy, In the morning of joy, We'll be gathered to glory, In the morning of joy. When the King shall appear In His beauty on high, And shall summon His children To the courts of the sky; Shall the cause of the Lord Have been all your employ, That your soul may be spotless In the morning of joy? Refrain O the bliss of that morn, When our loved ones we meet! With the songs of the ransomed We each other shall greet, Singing praise to the Lamb, Thro' eternity's years, With the past all forgotten With its sorrows and tears. Refrain AN "CHOICE" GATHERING THEY WILL GATHER TOGETHER His elect from the four winds - The angels of the King will gather the King's subjects, both Jewish and Gentile believers, from throughout the earth. What a glorious meeting this will be! After three and one-half years of the Great Tribulation, imagine how the elect will feel when they see their King and are gathered to Him by His angels. The writer of Hebrews describes His angels by asking a rhetorical question - "Are they (His angels) not all ministering spirits, sent out to render service for the sake of those who will inherit salvation?" (Heb 1:14-note) It is interesting to recall that the angels were also closely associated with Messiah's first coming bringing "good news of great joy which will be for all the people." (Lk 2:10). Hiebert on gather together - The double compound verb gather together conveys the thought that they will be gathered at a central rallying point, namely, around Himself. The precise identity of these elect will depend upon one's eschatological views. Some would interpret the scene here to include believers of all ages, implying the resurrection of the dead; but there is no reference made to a resurrection here, and the further designation "from the four winds," the four cardinal points from which the winds blow, rather suggests people alive in all parts of the world. More consistent is the view that the reference is to the believers who have come through the Great Tribulation." (Bolding added) Jesus elsewhere explains that His angels will not only gather believers for salvation but unbelievers for judgment and punishment - And the enemy who sowed them (Ed: "Them" = Unbelievers in Mt 13:38 = "the tares are the sons of the evil one" - the tares will coexist with the wheat, the believers, until the King sends His angels to gather them out from the presence of the believers) is the devil, and the harvest is the end of the age (Ed: This is at the end of the Great Tribulation, the consummation of this present age); and the reapers are angels. "Therefore just as the tares are gathered up and burned with fire, so shall it be at the end of the age. "The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness (Ed: all unbelievers), and will cast them into the furnace of fire; in that place there shall be weeping and gnashing of teeth. "Then THE RIGHTEOUS WILL SHINE FORTH AS THE SUN in the kingdom of their Father (Ed: The believers who are left on earth at the end of the Great Tribulation will enter into the Millennial Kingdom). He who has ears, let him hear. (Mt 13:39-43) Zodhiates explains the distinction between these two groups - These two, the wheat and the tares, will coexist on earth until the Lord sends His angels to make a final separation at the time of harvest. In reality, the wheat will be gathered in two stages. First, believers of the church age will be gathered at the rapture. Only unbelievers will remain on the earth after the rapture, but the Holy Spirit will immediately begin sowing seed, which produces believers again (Ed: In other words, assuming a pre-tribulation rapture, there will be many who will be born again during the seven years of tribulation). Then will come the complete gathering of both, but this time, the wheat will be left alive for the Millennium after the judgments described in Matthew 25. The tares will be placed in hell until the second resurrection and the great white throne judgment of Revelation 20:11-15. These events constitute the consummation of the age. (Exegetical Commentary on Matthew) So it will be at the end of the age; the angels shall come forth, and take out the wicked from among the righteous, and will cast them into the furnace of fire; there shall be weeping and gnashing of teeth. (Mt 13:49-50) "For the Son of Man is going to come in the glory of His Father with His angels; and WILL THEN RECOMPENSE EVERY MAN ACCORDING TO HIS DEEDS. (Mt 16:27) "But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne. "And all the nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats, 33 and He will put the sheep on His right, and the goats on the left. 34 "Then the King will say to those on His right, 'Come, you who are blessed of My Father, inherit the (Millennial) kingdom prepared for you from the foundation of the world (Ed: These are the Gentile believers left on earth who have been gathered together by the angels who will populate the Millennium). 35 'For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me drink; I was a stranger, and you invited Me in (Ed: In other words their actions toward the Jews in this horrible time are evidence that they are believers).; 36 naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.' 37 "Then the righteous will answer Him, saying, 'Lord, when did we see You hungry, and feed You, or thirsty, and give You drink? 38 'And when did we see You a stranger, and invite You in, or naked, and clothe You? 39 'And when did we see You sick, or in prison, and come to You?' 40 "And the King will answer and say to them, 'Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.' 41 "Then He will also say to those on His left, 'Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; (Mt 25:31-41) Gather together (1996)(episunago from epi = on, upon, near + sunago = to lead or bring together; related = episunagoge = a gathering together - 2Th 2:1, Heb 10:25, cf sunagoge) means to lead or bring together upon a place. In passive sense to gather or come together (Mk 1:33). Twice Jesus used this verb in description of birds - of a hen gathering her chicks (Mt 23:37) and of vultures gathering over a dead body (Lk 17:37). To gather together people in a place - to assemble, to convene (Mk 13:27). In the Septuagint (Lxx) episunago describes the future end times gathering of the Gentile nations against Jerusalem (Zech 12:3, 14:2). In Psalm 106:47 the psalmist prays "Save us, O LORD our God, and gather us from among the nations," this request expressing an understanding that Jehovah would scatter the Jews throughout the world because of their continued rebellion (Dt 28:64-65). He will answer this prayer and bring them back to their land in the future in the same general time that the Stone (Messiah) returns (Da 2:34-35, 44, 45) to set up His Millennial kingdom (see Ezek 34:13, 16, 36:24, 25, 26) Episunagoo - 8x in 7v - gather… together(2), gather together(2), gathered(2), gathered together(1), gathers(1). Matthew 23:37 "Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. Matthew 24:31 "And He will send forth His angels with A GREAT TRUMPET and THEY WILL GATHER TOGETHER His elect from the four winds, from one end of the sky to the other. Mark 1:33 And the whole city had gathered at the door. Mark 13:27 "And then He will send forth the angels, and will gather together His elect from the four winds, from the farthest end of the earth to the farthest end of heaven. Luke 12:1 Under these circumstances, after so many thousands of people had gathered together that they were stepping on one another, He began saying to His disciples first of all, "Beware of the leaven of the Pharisees, which is hypocrisy. Luke 13:34 "O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her! How often I wanted to gather your children together, just as a hen gathers her brood under her wings, and you would not have it! Luke 17:37 And answering they said to Him, "Where, Lord?" And He said to them, "Where the body is, there also the vultures will be gathered." Thayer - 1. to gather together besides, to bring together to others already assembled (Polybius). 2. to gather together against (Micah 4:11; Zechariah 12:3; 1Maccabees 3:58NRSV, etc.). 3. to gather together in one place: Mt 23:37; 24:31; Mk 13:27; Lk 13:34; passive: Mk 1:33; Lk 12:1; 17:37 Liddell-Scott-Jones - I. collect and bring to a place; gather together, Passive - to be combined, accumulated interest, counted up II 1. bring in, in a discussion Episunagoo - 19v in the Septuagint - Gen 6:16; 38:29; 1Kgs 18:20 ("brought the prophets together at Mount Carmel''); 2Chr 5:6; 20:26; Esther 10:3; Ps 31:13; 106:47; 147:2; Isa 9:5; 52:12; Jer 12:6; Ezek 40:12; Dan 3:2; 11:34; Mic 4:11; Hab 2:5; Zech 12:3; 14:2; Here are some representative uses from the Septuagint: Psalm 106:47 Save us, O LORD our God, And gather us from among the nations, To give thanks to Your holy name And glory in Your praise. (A prayer Jehovah will answer at the end of the Great Tribulation when He saves a believing Jewish remnant, cf Ro 11:26-27-note). Psalm 147:2 The LORD builds up Jerusalem; He gathers the outcasts of Israel. Micah 4:11 "And now many nations have been assembled against you Who say, 'Let her be polluted, And let our eyes gloat over Zion.' Zechariah 12:3 (Future prophecy) "It will come about in that day (What day? This will take place in the last 3.5 years, the Great Tribulation) that I will make Jerusalem a heavy stone for all the peoples; all who lift it will be severely injured. And all the nations (Gentiles) of the earth will be gathered against it. (cp Lk 21:20-24-note which describes the destruction of Jerusalem in 70AD, which foreshadowed Zechariah's prophecy of a future fate of Jerusalem - see also Zec 14:2 below) Zechariah 14:2 (Future prophecy) For I will gather all the nations (Gentiles) against Jerusalem to battle, and the city will be captured, the houses plundered, the women ravished and half of the city exiled, but the rest of the people will not be cut off from the city. His Elect - His Chosen ones gathered together by His angels at His return. O glorious day! While Jesus is clearly addressing the Jews (and the Jewish elect) in Mt 24, this passage surely applies to both Jewish and Gentile elect who are alive at the end of the Great Tribulation. We know that many will already have been martyred during the Great Tribulation (see Rev 7:9, Rev 7:14). The elect are mentioned 3 times in Matthew 24 (Mt 24:22, 24, 31). His elect "asserts His choice and ownership of them; He will act to establish His claim on them." (Hiebert) Kent
Mateus 24:32-33
MacArthur says manthano "refers to teaching, learning, instructing, and discipling. Paul is referring here to his personal instruction and discipling of the Philippians… Manthano means to genuinely understand and accept a teaching, to accept it as true and to apply it in one's life. It was sometimes used of acquiring a life-long habit. Paul declared that he had "learned [manthanō] to be content in whatever circumstances" he was in (Phil 4:11). That sort of learning is much more than mere head knowledge; it involves genuine acceptance of a truth and determination to live a life consistent with it. Jesus wanted the disciples to learn in their inmost beings what He was teaching, to understand and receive it with regard to its great importance." (MacArthur New Testament Commentary) MacArthur - Parables had a two-fold purpose in Jesus' ministry. When unexplained, they concealed truth; when explained, they revealed truth. When Jesus gave a parable to the multitudes or to the unbelieving religious leaders without also giving an explanation, it was a riddle to them. When He gave a parable to His disciples and explained it, it was a vivid illustration that made a truth clear and understandable. (See Mt 13:10-11, 13, 16-23)… In light of the fact that Jesus' parables were given for the sake of helping the disciples understand His teaching, it is evident that He told the parable from the fig tree to give them further light about His second coming. (MacArthur New Testament Commentary) Parable (symbol) (3850)(parabole from para = beside, near + ballo = throw, cast; English "parable") is literally a throwing beside or placing of one thing by the side of another (juxtaposition as of ships in battle in classic Greek). The metaphorical meaning is to place or lay something besides something else for the purpose of comparison. (Mt 24:32, Mk 13:28, Mk 3:23, Lk 14:7). An illustration (Mt 13:3). In Hebrews 9:9 the idea is of something (OT Tabernacle) that serves as a model or example pointing beyond itself for later realization and thus a type or a figure.
Mateus 24:32-33
MacArthur - Jews were used to the fig tree's functioning as an illustration. Jotham used it in his story shouted to the inhabitants of Shechem from the top of Mount Gerizim (Jdg. 9:10-11); Jeremiah saw two baskets of figs in his vision after Nebuchadnezzar took captives from Judah to Babylon (Jer. 24:1-10); Hosea used it as a figure in his prophecy about Israel (Hos. 9:10); and Joel used a splintered fig tree to illustrate the devastation of Judah by a plague of locusts (Joel 1:4-7). Few figures would have been better known to the disciples than that of the fig tree, which Jesus Himself had used on numerous other occasions as a teaching aid (see Mt. 7:16; 21:19; Luke 13:6-9)… Even children knew that a budding fig tree meant it was spring and that summer would soon follow, when the ripened figs would be harvested. Throughout the gospel of Matthew, the figure of harvest represents judgment, the time of separating unbelievers from believers and of condemning the unbelievers to judgment (Mt 3:12, 10, 9:37, 38, 13:30)… In all of those instances, the harvest symbolizes a time of rewarding the righteous and punishing the wicked. In this present parable of the fig tree Jesus was simply illustrating to the disciples that, when the signs He had just been describing begin to transpire, the time of His return will be very near. (MacArthur New Testament Commentary) When its branch has already become tender - When is an expression of time and that (the timing of these events in Mt 24:15-29) is the major message of Jesus' parable. When (or whenever) in this context refers to the point in time which will be determined by the condition of the tree, that condition being "When its branches bud and its leaves begin to sprout, you know that summer is near." (NLT) The young shoot becomes tender and succulent because of flowing sap which is followed by sprouting of the leaves. Tender (527)(hapalos) literally means yielding to pressure and in the NT is used of sprouting branches, those that are soft and tender. Hapalos was used in secular Greek of "fresh" fruit, of "tender" meat, of soft to the touch (speaking of the body) and figuratively of something that was soft or gentle (as a gentle laugh) or something that was soft or delicate. The only two uses are Mt 24:32 and Mark 13:28. Liddell-Scott-Jones - I soft to the touch, tender: in Homer mostly of the human body, i.e. the life of young animals; of persons, delicate; of flowers; of raw fruit; of tender meat; soft-boiled, of eggs, of a gentle fire. Metaphorically - soft, gentle, delicate, In bad sense, soft, weak Hapalos - 8x in Septuagint - Ge 18:7 ("tender"); Ge 27:9 ("young goats"); Ge 33:13 ("frail"); Dt 28:54 ("refined"), Dt 28:56 ("refined"); 1Chr 22:5; ("inexperienced"); 1Chr 29:1 ("inexperienced"); Isa 47:1 ("tender") Puts forth (1631)(ekphuo) literally means to cause to grow out and so to generate or cause to grow. "To give rise to something by a physical process" (BDAG), to generate. The only 2 uses are Mt 24:32 and Mk 13:28 with no uses in the Septuagint. Ekphuo is in the which pictures the fig tree in the process of budding and sprouting leaves. Liddell-Scott-Jones - 1. generate: mostly of the male, beget, 2. rarely of the female, bear, 3. generally, produce., of seed, germinate, D. 24.154. Passive with plural and aorist, to be engendered, born from, a born tattler. Grow, of hair; spring, take rise, of muscles. You know that summer is near - Figs ripened in the summer. This is the message conveyed by the budding fig tree, an early sign that summer was nigh. Know (1097)(ginosko) means they would know by experience. Most of Israel was an agriculturally oriented society, and they understood the signs of summer in plants. In this case, it was common knowledge that the budding fig tree signaled the nearness of summer. Lift Up Your Heads, Rejoice Lift up your heads, rejoice, Redemption draweth nigh; Now breathes a softer air, Now shines a milder sky; The early trees put forth Their new and tender leaf; Hushed is the moaning wind That told of winter's grief. Lift up your heads, rejoice, Redemption draweth nigh; Now mount the laden clouds, Now flames the darkening sky; The early scattered drops Descend with heavy fall, And to the waiting earth The hidden thunders call. Lift up your heads, rejoice, Redemption draweth nigh; O note the varying signs Of earth, and air, and sky; The God of glory comes In gentleness and might, To comfort and alarm, To succor and to smite. He comes, the wide world's king, He comes, the true heart's friend, New gladness to begin, And ancient wrong to end; He comes, to fill with light The weary waiting eye; Lift up your heads, rejoice, Redemption draweth nigh. Matthew 24:33 even so you too, when you see all these things, recognize that He is near, right at the door: houtos kai humeis hotan idete (2PAAS) panta tauta ginoskete (2PPAM) hoti eggus estin epi thurais. When - Mt 24:3 Recognize - Eze 7:2-14 Heb 10:37 Jas 5:9 1Pe 4:7 KJV So likewise ye, when ye shall see all these things, know that it is near, even at the doors. NET So also you, when you see all these things, know that He is near, right at the door. ESV So also, when you see all these things, you know that He is near, at the very gates. NIV Even so, when you see all these things, you know that it is near, right at the door. NLT In the same way, when you see all these things, you can know His return is very near, right at the door. YLT so also ye, when ye may see all these, ye know that it is nigh -- at the doors. ASV even so ye also, when ye see all these things, know ye that He is nigh, even at the doors. BBE Even so, when you see all these things, you may be certain that He is near, even at the doors. CJB In the same way, when you see all these things, you are to know that the time is near, right at the door. CSB In the same way, when you see all these things, recognize that He is near-- at the door! JESUS IS "KNOCKING" AT THE DOOR Parallel passages: Mk 13:29 “Even so, you too, when you see these things happening, recognize that He is near, right at the door. Lk 21:31-note “So you also, when you see these things happening, recognize that the kingdom of God is near. Even so (houto) means in this way, in this manner just described. In context Jesus is clearly referring to the preceding parable. The idea is "in the way described (in the parable of the fig tree)." You too - This does not take a doctorate in theology to grasp. As discussed below, when the events described, especially the dramatic visual event in Mt 24:15 occurs, this will begin the final countdown of the last 3.5 years of this present age. At that time it will be clear to everyone who has spiritual eyes to see and is alive on earth that the coming of the King (with His Kingdom) is about to occur. When - expression of time - When is when? Recall Matthew's earlier words "And as He was sitting on the Mount of Olives, the disciples came to Him privately, saying, "Tell us, when will these things be, and what will be the sign of Your coming, and of the end of the age?" (Mt 24:3) When you see - Notice that these will be things that are visible to the eye! I do not think it is an accident that the last time Jesus used the phrase "When you see" is found in Mt 24:15. In fact these two verses are the only uses of this phrase in Matthew. They are perfectly paralleled in Mark 13:14 and Mark 13:29. As discussed below, this would support that one of the things they would see would be the sign in Matthew 24:15. Luke 21:31 also has the phrase "Even so you, too, when you see these things happening, recognize that the kingdom of God is near." All these things - What things? What has Jesus just described? All these things could take one all the way back to Matthew 24:4 and include everything in between. However most of those things described are not specific "timing" signs, which is what the parable of the fig tree becoming tender and sprouting leaves calls for (i.e., a clear sign that "summer is near."). And so as we read back through Matthew 24, clearly the most specific visible sign is found in Mt 24:15 ("When you see… "). So one of the "these things" would be the revelation of the abomination of desolation which marks the "beginning of the end," the beginning of the unprecedented, never to be repeated Great Tribulation (Mt 24:21). He goes on to warn that false Christs and false prophets will abound. Finally He says that immediately after the Tribulation, the cosmos will experience chaos, which indicates a clear sign that His coming and the end of the age are very near. And remember if you are holding to a 70AD fulfillment of Mt 24:15-22, it is very clear that the cosmic signs of Mt 24:29 have not yet occurred. John MacArthur on all these things - When the context is studied carefully, Jesus' application of the parable is as unmistakable as its analogy is uncomplicated. All these things can only refer to what He has been talking about-the birth pains (Mt 24:4-14), the abomination of desolation (Mt 24:15), the need to flee because of the impending perils (Mt 24:16-28), and the catastrophic upheaval of the universe (Mt 24:29). Those things will indicate that He is near, just as the budding fig tree indicates that summer, the harvest time, is near. (MacArthur New Testament Commentary) Kent Hughes makes an interesting comment that "All they had to do was watch Jerusalem for the details he described and they would know." The problem with that statement is that it disregards the other very clear, earth and heaven shaking signs of the times (Mt 24:29-note, Mk 13:24-25, Lk 21:25 calls them signs). God is not a God of confusion so when He says they are signs, they are guideposts showing that His return is nigh. These signs did not occur when Jerusalem was destroyed in 70 AD. He is near (literally "it is near")- There is no specific subject of the verb "is". The translations are divided between the subject being "it" or "He," the former referring to an event, the latter to a person. In the parallel account of the parable of the fig tree in Luke 21:31 it reads "Even so you, too, when you see these things happening, recognize that the kingdom of God is near." This of course creates no problem with interpreting Matthew 24:33 as a "He" because a kingdom must have a King and His Name is Jesus. Notice that the translations above are divided between "it" and "He" but most favor the latter translation. On the other hand even "it" would be fine, because compared with Luke's passage, it signifies the Kingdom, which in turn signifies a King! Near (1451)(eggus - see below) means near in space or near in time. In context the emphasis is primarily on near in time. Recognize (1097)(ginosko) means to know by experience. When you experience all of these things, they are like the sound of someone "knocking at the door!" Either HE is near or IT is near (the end of the age, the timing of which corresponds to His return). NET Note - The verb ginoskete, "know" can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event. Jesus is urging the the reader to realize what is happening. Right at the door (cp Mk 13:29) - Right is added by NAS. The common figure of speech at the door expresses nearness. It does not tell us how near. In fact James used the phrase to describe "the Judge is standing right at the door." (James 5:9) In that context the idea would be that the return of Jesus is always imminent, but it does not tell us how close it is. Hiebert notes that more literally the Greek reads "upon the doors (plural)" where "upon" "pictures the subject so near as in fact already located on the doorstep." Weber - An observer could watch a fig tree begin to produce leaves (and green fruit) in late spring as a sign that summer is near. In the same way, an observer of history who knows the preceding teachings of Jesus was now equipped to know when the Messiah's coming is near, right at the door. This implies immediacy, but still not a specific time. (Holman New Testament Commentary) Near (1451)(eggus) means near in space - either at or to a short distance away (Lk 19:11, Ge 19:20; 45:10) or near in time - a short time away in the future, imminent (Mt 24:32-33, 26:18, Jn 2:13). Comparative = egguteron = nearer (Ro 13.11); superlative = eggista = nearest, closest. Eggus is used metaphorically - "peace to those who were near" referring to Jews. (Eph 2:17) Of Gentiles who have been saved having "been brought near by the blood of Christ." (Eph 2:13). "The LORD is near to all who call upon Him, to all who call upon Him in truth." (Ps 145:18) Liddell-Scott-Jones - (I) of Place, near, nigh, at hand: freq. in Hom., c. gen., hard by, near to; nearer to grief, (II) of Time, nigh at hand, (III) of Numbers, etc., nearly: generally, nearly, almost, not nearly, i. e. not by a great deal, nothing like it. not so.. nor yet nearly so; mostly. of Qualities, coming near, very near death. of Relationship, akin to. Thayer has the following... 1. of place and position; a. properly: absolutely, John 19:42, Luke 19:11; John 3:23; John 6:19,23; John 11:18,54; John 19:20; Acts 1:12; Acts 9:38; Acts 27:8. b. tropically; those who are near of access to God, i.e. Jews, and those who are alien from the true God and the blessings of the theocracy, i.e. Gentiles: Eph 2:17 (cf. Isa 57:19); to be brought near, namely, to the blessings of the kingdom of God, Eph 2:13 (so with the rabbis not infrequently to make nigh is equivalent to make a proselyte) near thee, i.e. at hand, already, as it were, in thy mind, Ro 10:8 from Dt 30:14 2. of Time; concerning things imminent and soon to come to pass: Mt 24:32; 26:18; Mk 13:28; Lk 21:30,31; Jn 2:13; 6:4; 7:2; 11:55; Rev 1:3; 22:10; of the near advent of persons: of Christ's return from heaven, Php 4:5 (in another sense, of God in Ps 145:18; near, at the door, Mt 24:33; Mk 13:29; , near to being cursed, Heb 6:8; soon to vanish, Heb 8:13. Eggus - 31x in 31v - NAS Usage: close(1), near(27), nearby(1), nearer(1), ready(1). Matthew 24:32 "Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near; 33 so, you too, when you see all these things, recognize that He is near, right at the door. Matthew 26:18 And He said, "Go into the city to a certain man, and say to him, 'The Teacher says, "My time is near; I am to keep the Passover at your house with My disciples."'" Mark 13:28 "Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near. 29 "Even so, you too, when you see these things happening, recognize that He is near, right at the door. Luke 19:11 While they were listening to these things, Jesus went on to tell a parable, because He was near Jerusalem, and they supposed that the kingdom of God was going to appear immediately. Luke 21:30 as soon as they put forth leaves, you see it and know for yourselves that summer is now near. 31 "So you also, when you see these things (Lk 21:25-29) happening, recognize that the kingdom of God is near. John 2:13 The Passover of the Jews was near, and Jesus went up to Jerusalem. John 3:23 John also was baptizing in Aenon near Salim, because there was much water there; and people were coming and were being baptized-- John 6:4 Now the Passover, the feast of the Jews, was near. 19 Then, when they had rowed about three or four miles, they saw Jesus walking on the sea and drawing near to the boat; and they were frightened. 23 There came other small boats from Tiberias near to the place where they ate the bread after the Lord had given thanks. John 7:2 Now the feast of the Jews, the Feast of Booths, was near. John 11:18 Now Bethany was near Jerusalem, about two miles off; 54 Therefore Jesus no longer continued to walk publicly among the Jews, but went away from there to the country near the wilderness, into a city called Ephraim; and there He stayed with the disciples. 55 Now the Passover of the Jews was near, and many went up to Jerusalem out of the country before the Passover to purify themselves. John 19:20 Therefore many of the Jews read this inscription, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin and in Greek. 42 Therefore because of the Jewish day of preparation, since the tomb was nearby, they laid Jesus there. Acts 1:12 Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day's journey away. Acts 9:38 Since Lydda was near Joppa, the disciples, having heard that Peter was there, sent two men to him, imploring him, "Do not delay in coming to us." Acts 27:8 and with difficulty sailing past it we came to a place called Fair Havens, near which was the city of Lasea. Romans 10:8-note But what does it say? "THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART "-- that is, the word of faith which we are preaching, Romans 13:11-note Do this, knowing the time, that it is already the hour for you to awaken from sleep; for now salvation is nearer to us than when we believed. Ephesians 2:13-note But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ. Ephesians 2:17-note AND HE CAME AND PREACHED PEACE TO YOU WHO WERE FAR AWAY, AND PEACE TO THOSE WHO WERE NEAR; Philippians 4:5-note Let your gentle spirit be known to all men. The Lord is near. Hebrews 6:8-note but if it yields thorns and thistles, it is worthless and close to being cursed, and it ends up being burned. Hebrews 8:13-note When He said, "A new covenant," He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear. Revelation 1:3-note Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it; for the time is near. Revelation 22:10-note And he said to me, "Do not seal up the words of the prophecy of this book, for the time is near. Eggus - 48v in the Septuagint - Ge 19:20; 45:10; Ex 13:17; 32:27; Lev 21:2; 25:25; Num 27:11; Deut 2:19; 4:46; 30:14; 32:35; 34:6; Jdg 3:20; Ruth 3:12; 1Kgs 8:46; 2Chr 6:36; Esther 1:14; 9:20; Job 6:15; 13:18; 17:12; 19:14; Ps 15:3; 22:11; 34:18; 38:11; 85:9; 119:151; Ps 145:18; Prov 27:10; Eccl 5:1; Isa 13:6; 57:19; Jer 12:2; 25:26; 35:4; 48:16, 24; Ezek 6:12; 23:12; 30:3; Dan 9:7; Joel 1:15; 2:1; 3:14; Obad 1:15; Zeph 1:7, 14;
Mateus 24:35
MacArthur writes that "With the culmination of the final phase of the day of the Lord, the heavens will pass away with a roar—a universal upheaval that Jesus Himself predicted in the Olivet Discourse: "Heaven and earth will pass away" (Mt. 24:35). Heavens refers to the visible, physical universe of interstellar and intergalactic space. Like Christ, Peter foresaw the disintegration of the entire universe in an instant "uncreation," not by any naturalistic scenario, but solely by God's omnipotent intervention. The term roar (rhoizedon) is an onomatopoeia—a word that sounds like what it means. It speaks of "a rushing sound," or "a loud noise," and also connotes the whizzing, crackling sounds that objects emit as fire consumes them. On that future day, the noise from the disintegrating atoms of the universe will be deafening, unlike anything mortals have ever heard before. As Peter continues, he expands his earlier statement from 2Pe 3:7: the elements will be destroyed with intense heat, and the earth and its works will be burned up. The word elements (stoicheion) literally means "ones in a row," as in letters of the alphabet or numbers. When used in reference to the physical world, it describes the basic atomic components that make up the universe. The intense heat will be so powerful that the earth and its works will be burned up. God's power will consume everything in the material realm—the entire physical earth—with its civilizations, ecosystems, and natural resources—and the surrounding celestial universe. Yet even in the midst of that mind-boggling destruction, the Lord will protect His sheep. (MacArthur New Testament Commentary) The apostle John amplifies the awesome truth that heaven and earth will indeed one day pass away writing "And I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and (absolutely) no place was found for them." (Rev 20:11) John MacArthur comments on Rev 20:11 - That amazing, incredible statement describes the "uncreation" of the universe. The earth will have been reshaped by the devastating judgments of the Tribulation and restored during the millennial kingdom. Yet it will still be tainted with sin and subject to the effects of the Fall—decay and death; hence it must be destroyed, since nothing corrupted by sin will be permitted to exist in the eternal state (2Pet. 3:13). God will in its place create "a new heaven and a new earth; for the first heaven and the first earth passed away" (21:1; cf. 21:5; Isa. 65:17, 22; 2 Pet. 3:13). The present earth and heaven will not merely be moved or reshaped, since John saw in his vision that no place was found for them. They will be uncreated and go totally out of existence. This is nothing less than the sudden, violent termination of the universe (cf. Ps. 102:25-26; Isa. 51:6; Mt. 5:18; 24:35; Luke 16:17; 21:33; Heb. 1:11-12; 12:26-27). (MacArthur New Testament Commentary) Tony
Mateus 24:35
MacArthur comments that "On another occasion He said, "It is easier for heaven and earth to pass away than for one stroke of a letter of the Law," that is, His Word, "to fail" (Luke 16:17). It is not possible for the Word of God to be broken (John 10:35), including what Jesus says here about the end time. The psalmist established the same great truth when he wrote that Scripture is "clean, enduring forever" (Ps. 19:9). Whatever is touched by sin must pass away. The Word is untouched! It is like silver refined seven times in a furnace of fire-utterly pure (Ps. 12:6). (MacArthur New Testament Commentary) Tony Garland on when the heaven and earth will pass away - At the opening of the sixth seal, "the sky receded as a scroll when it is rolled up" (Rev. 6:14-note). Here, the old order of things gives up its dead and retreats in preparation for the creation of a new heavens and earth: "Now I saw a new heaven and a new earth, for the first heaven and first earth had passed away. Also there was no more sea" (Rev. 21:1-note). Jesus had predicted that God's word would outlast the first heavens and earth: "Heaven and earth will pass away, but My words will by no means pass away" (Mat. 24:35). The first heavens and first earth were preserved by God's word for a time, but now the time has come for their judgment by fire and the perdition of ungodly men (2Pe 3:7-note). This marks the end of the period of The Day of the LORD. I WILL RETURN After American troops were forced to surrender the Philippines in May, 1942, General Douglas MacArthur vowed to retake the islands, giving his famous "prophetic promise" "I WILL RETURN" which was printed on thousands of matchbooks, buttons, bars of soap and leaflets dropped by air all over the Philippines to encourage and give hope. MacArthur kept his promise! But even better the "Commander of the Lord's army" (Josh 5:15NLT), Jesus our Messiah, made a similar "prophetic promise" to His disciples declaring "I go to prepare a place for you" and "I WILL COME AGAIN!" (Jn 14:3) As Hoekema rightly observes "The faith of the New Testament is dominated by this expectation." Indeed, the NT has some 318 prophetic promises (direct and indirect) describing Messiah's triumphant return as King of kings, and Lord of lords (Rev 19:11-16-note), which means that there is approximately one prophecy on the Second Coming in every 20 verses! In fact it has been estimated that for every prophecy of Messiah's First Coming, there are eight describing His Second Coming! As the old Scottish preacher said "The doctrine of Messiah's Second Coming, as it appears in the NT, is like a lofty mountain that dominates the entire landscape." John Walvoord adds that Messiah's Second Coming is also "implied in hundreds of OT prophecies" often mingling them with His first coming as in Isa 61:1-2a which was fulfilled at Messiah's first coming (Lk 4:18-21) and Isa 61:2b which describes "the day of vengeance of our God to comfort all who mourn" to be fulfilled at Messiah's Second Coming. And so just as MacArthur's promise on leaflets gave hope during the dark days of WWII, the prophecies of Messiah's Second Coming "give us hope and encouragement as we wait patiently for God's promises" (Ro 15:4NLT-note). As this world grows darker and the promised return of Messiah grows brighter, we should continually be "looking (expectantly) for the BLESSED HOPE and the appearing of the glory of our great God and Savior, Christ (Messiah) Jesus." (Titus 2:13-note) Paul called Messiah's return 'the Blessed Hope' and as our world unravels morally and ethically, indeed He appears to be the only Hope for the hopeless world! It is fascinating that the largest type used by newspapers for headlines of astounding events is called "second coming" type and is reserved for the most amazing front-page news (beginning or end of wars, moon landings, etc). One day soon every eye "will see Him," (Rev 1:7-note) the One for Whom "Second Coming" type was named! Messiah came first as the "Man of sorrows" (Isa 53:3), but will come again "with power and great glory" (Mt 24:30-note) as Judge and King (2Ti 4:1-note). Martin Luther well said, 'I preach as though Messiah died yesterday, rose from the dead today and was coming back tomorrow." How different our lives would be if we lived each day with that mindset! As one has well said "Don't complain about what this world is coming to. Proclaim the One Who is coming to this world!" Amen! "And for the hope of His return, Dear Lord, Your Name we praise; With longing hearts we watch and wait; For that great day of days!" (Sherwood) God's Enduring Word - At the beginning of World War II, aerial bombings flattened much of Warsaw, Poland. Cement blocks, ruptured plumbing, and shards of glass lay strewn across the great city. In the downtown area, however, most of one damaged building still stubbornly stood. It was the Polish headquarters for the British and Foreign Bible Society. Still legible on a surviving wall were these words: "Heaven and earth will pass away, but my words will never pass away" (Mt 24:35). Jesus made that statement to encourage His disciples when they asked Him about the "end of the age" (Mt 24:3). But His words also give us courage in the midst of our embattled situation today. Standing in the rubble of our shattered dreams, we can still find confidence in God's indestructible character, sovereignty, and promises. His enduring Word assures us of His unfailing love. The psalmist wrote: "Your word, Lord, is eternal; it stands firm in the heavens" (Ps. 119:89). But it is more than the word of the Lord; it is His very character. That is why the psalmist could also say, "Your faithfulness continues through all generations" (Ps 119:90). As we face devastating experiences, we can define them either in terms of despair or of hope. Because God will not abandon us to our circumstances, we can confidently choose hope. His enduring Word assures us of His unfailing love. Thank You, Lord, for the gift of Your Word. Thank You for its truth, its timelessness, and the guidance You give us by that Word. Help us believe and trust everything You say. We can trust God's unchanging Word. The Enduring Word - Heaven and earth will pass away, but My words will by no means pass away. —Mark 13:31 - At Dublin Castle in Ireland is the Chester Beatty Library, named for an industrialist who gave generously to charity. The beautiful library includes a quaint coffee shop and a variety of exhibits. The exhibit that grabbed my attention was the ancient manuscripts. I slowly walked through the area and viewed fragments of the New Testament Gospels dating back to the third century ad. The scrolls were among the oldest known biblical texts until the discovery of the Dead Sea Scrolls in the mid-20th century. God's Word, preserved through the years! As I looked at those portions of inspired text, I was moved by the permanence of the Word of God. It is because of the enduring nature of God's Word that we can have confidence in the message it contains. Jesus said, "Heaven and earth will pass away, but My words will by no means pass away" (Mark 13:31). Later, Jesus' disciple Peter would write, "All flesh is as grass, and all the glory of man as the flower of the grass. The grass withers, and its flower falls away, but the Word of the Lord endures forever" (1Peter 1:24-25). God's Word, enduring through the ages, is still the most trusted guide for living. The Bible stands, and it will forever When the world has passed away; By inspiration it has been given— All its precepts I will obey. —Lillenas Like a compass, the Bible always points you in the right direction. Heaven (3772)(ouranos) in the physical sense is the over-arching, all-embracing heaven beneath which is the earth and all that is therein. It the spiritual sense ouranos means the abode of God, the angels and the regenerate after death - Mt 18:19. Ouranos can also refer to the sky (Mt 16:2,3, Mt 24:29, 30, Lk 4:25, Acts 1:10-11) and to air (Mt 6:26, 8:20). Ouranos is used in both singular and plural with no significant difference in meaning. (1) Heaven (the "sky") is the place where birds fly (Mt 6:26, 8:20, 13:32), clouds are seen by (Mt 24:30, 26:64, Lk 12:56), rain is produced (Jas 5:18, cp Lk 4:25) stars are suspended (Mk 13:25, Heb 11:12). (2) Heaven is the dwelling place of God (Mt 5:34, et al, "His holy heaven" Ps 20:6, God's throne - Acts 7:49, cp Acts 17:24), habitation of angels (Mt 22:30, 24:36, Mk 13:27, Lk 2:15; Lk 22:43; the place from which angel descended = Mt 28:2), the place from which "the Holy Spirit descended upon" Jesus "in bodily form like a dove" (Mt 3:22, cp Spirit's coming at Pentecost = Acts 2:2, cp "the Holy Spirit sent from heaven" = 1Pe 1:12), of supernatural powers (Acts 7:42; Rev 19:14-note), of the site from which Jesus, the Son of Man, descended to "invade" earth as the God-Man (Jn 3:13, 1Cor 15:47, cp Jn 6:32 = "My Father who gives you the true bread out of heaven" compare John 6:41 = "I am the bread that came down out of heaven."). Heaven is the place from which God answered David (1Chr 21:26, cp 2Chr 7:1, but cp Job 1:16). Heaven is the place from which judgment of God came in the form of fire (Lk 9:54, 17:29, 2Th 1:7, cp Ro 1:18-note - note false prophet will make "fire come down out of heaven to the earth in the presence of men" and will deceive those who dwell on the earth [see earth dwellers] = Rev 13:13-note), cp Satan's final revolt - Rev 20:9-note). God "warns from heaven" (Heb 12:25). Heaven is where the resurrected Jesus ascended (Acts 1:10,11, Lk 24:51). Heaven is where the glorified Christ now sits (Heb 8:1-note, Eph 1:20-note, 1Pe 3:22) for us (on our behalf - e.g., interceding for us = Heb 7:25-note, Ro 8:34-note) (Heb 9:24-note) In Acts 7:55 as Stephen was being stoned to death Luke records "But being full of the Holy Spirit, he gazed intently into heaven and saw the glory of God, and Jesus standing at the right hand of God." (Acts 7:55, 56) The same Jesus that comforted Stephen in his agony, brought conviction to Saul in his arrogance when he saw "a light from heaven." (Acts 9:3ff) After his regeneration, Paul describes an episode when he "was caught up to the third heaven." (2Cor 12:2 -- see Third Heaven) Believers have been raised up with Christ by God Who has "seated us with Him in the heavenly places, in Christ Jesus, in order that in the ages to come He might show the surpassing riches of His grace in kindness toward us in Christ Jesus." (Eph 2:6-7-note) Heaven is the place every believer has a reserved "inheritance which is imperishable and undefiled and will not fade away." (1Pe 1:4-note, cp in what we should rejoice = Lk 10:20) Believers can look forward to "a house not made with hands, eternal in the heavens." (2Cor 5:1-note), "longing to be clothed with our dwelling from heaven." (2Cor 5:2) So now we live in present tense with a hope that is future tense = "For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ." (Philippians 3:20-note, Col 1:5-note) Jesus said , "I was watching Satan fall from heaven like lightning" (Lk 10:18) which is consummated in Rev 12:9-note. Jesus describes heaven as a place of joy - "I tell you that in the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance." (Luke 15:7) The Son of Man will return "coming on the clouds of the sky" (Mt 24:30 = "clouds of heaven" in Mt 26:64, 1Th 1:10-note, cp His coming like lightning that "flashes out of one part of the sky" Lk 17:24) Habakkuk describes His return = "God comes from Teman, and the Holy One from Mount Paran. Selah. His splendor covers the heavens (Lxx = ouranos), And the earth is full of His praise." (Hab 3:3-note) At the rapture "the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first." (1Th 4:16-note) Heaven is God's dwelling place = Dt 26:15; 1Ki 8:30,39,43,49; 1Chr 16:31; 1:26; 2Chr 2:6; 6:18,21,27,30,33,35,39; 30:27, Neh 9:27; Job 22:12,14; Ps 2:4; 11:4; 20:6; 33:13; 102:19; 103:19; 113:5; 123:1; 135:6; Eccl 5:2; Isa 57:15; 63:15; 66:1; Jer 23:24; Lam 3:41,50; Da 4:35; 5:23; Zech 2:13; Mt 5:34,45; 6:9; 10:32,33; 11:25; 12:50; 16:17; 18:10,14; Mk 11:25,26; 16:19; Acts 7:49; Ro 1:18; Heb 8:1; Rev 8:1; 12:7-9; 21:22-27; 22:1-5 (3) Heaven is a metonym (use of one word to represent another word of associated meaning) for God (Mt. 21:25; Mk 11:30, 31; Lk 15:18, 21; 20:4, 5; Jn 3:27, compare Lxx of 2Chr 32:20 = "Hezekiah prayed to heaven" and Isa 37:15 = Hezekiah "prayed to the LORD"). In fact, as explained below "Kingdom of Heaven" (only used by Matthew) is a metonymic way of saying "Kingdom of God." To "sin against heaven" is to sin against God (Lk 15:18, 21) When the Pharisees asked Jesus for "a sign from heaven" they were really asking for a sign from God. (Mt 16:1, cp Mt 21:25). Jesus was very clear on who would enter the Kingdom of Heaven - "Truly I say to you, unless you are converted (strepho) and become like children, you will not (Jesus uses the strong double negative - "ou me" ~ absolutely not, will not) enter the kingdom of heaven." (Mt 18:3, cp Mt 18:10, 19:14). When Jesus took bread and gave thanks, He did so by "looking up to heaven (to His Heavenly Father)." (Lk 9:16, cp the tax collector who was "unwilling to lift up his eyes to heaven [to God]" Lk 18:13). (4) Heaven and earth - convey the sense of the entire universe (Mt 11:25). God is the Creator of "heaven and earth" (i.e., everything!) (Acts 4:24, 14:15, Col 1:16-note, cp 2Pe 3:5). In Mt 28:18 Jesus declared His universal rule saying "All authority has been given to Me in heaven and on earth." (5) Heaven was related to pagan idol worship - "Queen of Heaven" ( Lxx uses ouranos in Jer 7:18, 44:17, 18, 19, 25, Zeph 1:5 = "those who bow down on the housetops to the host of heaven"; cp warning in Dt 4:19, Dt 17:3, God delivered them up "to serve the host of heaven" = Acts 7:42, cp 2Ki 23:4, 5, Jer 8:2) (6) Heaven is used in several eschatological passages describing the end of this age (Mt 24:29, Lk 21:11, 21:26, Heb 12:26; Lxx of Isa 13:10, Joel 2:10, 30, 3:15, Zeph 1:3, Hag 2:6, 21; Acts 2:19,20 - "wonders in the sky above" before "the great and glorious day of the Lord" which is His glorious, triumphant Second Coming. Note that the Day of the Lord which is not a single day but describes a specific period of time.) "The armies which are in heaven" will follow Jesus when He returns to defeat the Antichrist (Rev 19:14, cp Rev 19:11). Peter records "But the day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up... the heavens will be destroyed by burning, and the elements will melt with intense heat!." (2Pe 3:10, 12-note) John adds that in the future the "presence earth and heaven (this means the universe as we know it!) fled away and no place was found for them." (Rev 20:11-note) followed by "a new (qualitatively brand new) heaven and a new earth; for the first heaven and the first earth passed away and there is no longer any sea." (Rev 21:1-note) "According to His promise we are looking for new heavens and a new earth, in which righteousness dwells." (2Pe 3:13-note) Of course most of the 50 uses of ouranos in the Revelation have some eschatological connotation. (Rev 3:12; 4:1f; 5:3, 13; 6:13, 14; 8:1, 10; 9:1; 10:1, 4, 5, 6, 8; 11:6, 12, 13, 15, 19; 12:1, 3, 4, 7, 8, 10, 12; 13:6, 13; 14:2, 7, 13, 17; 15:1, 5; 16:11, 21; 18:1, 4, 5, 20; 19:1, 11, 14; 20:1, 9, 11; 21:1, 2, 10) The majority of uses of ouranos are by Matthew (72/274) with 32 uses in the phrase kingdom of heaven - Mt 3:2; 4:17; 5:3, 10, 19f; 7:21; 8:11; 10:7; 11:11f; 13:11, 24, 31, 33, 44f, 47, 52; 16:19; 18:1, 3f, 23; 19:12, 14, 23; 20:1; 22:2; 23:13; 25:1. Click for detailed discussion of the kingdom of heaven (and kingdom of God). Note Jesus' comparisons to help understand the Kingdom of heaven - Mt 13:24, 31, 33, 44, 45, 47, 52, Mt 18:23, Mt 20:1, Mt 22:2, Mt 25:1). John MacArthur explains that kingdom of heaven "is an expression unique to Matthew's Gospel. Matthew uses the word "heaven" as a euphemism for God's Name—to accommodate his Jewish readers' sensitivities (cf. Mt 23:22). Throughout the rest of Scripture, the kingdom is called "the kingdom of God." Both expressions refer to the sphere of God's dominion over those who belong to Him. The kingdom is now manifest in heaven's spiritual rule over the hearts of believers (Lk 17:21); and one day it will be established in a literal earthly kingdom (Rev 20:4-6). (Commenting on "is at hand") In one sense the kingdom is a present reality, but in its fullest sense it awaits a yet-future fulfillment. (The MacArthur study Bible) Entrance into the Kingdom of heaven is by grace through faith which is linked with repentance (Mt 3:2, 4:17, here repentance is not a work but a heart attitude that is intimately associated with belief = Mk 1:15, see excellent illustration of this important principle in the pagans in Thessalonica - 1Th 1:9-10). Those who have been persecuted for the sake of righteousness will possess the kingdom of heaven (Mt 5:10). "The heavens (visible heavens above those who witnessed this event) were opened" and the Spirit descended on Jesus at His baptism (Mt 3:16) and the Father spoke out of the heavens (Mt 3:17) Heaven is a place believers will be rewarded (Mt 5:12, Lk 6:23, cp Mt 6:1, believers are exhorted to store up treasures [plural!] in heaven - Mt 6:20, cp Mt 19:21, see also Lxx use of ouranos in Mal 3:10 "I will not open for you the windows of heaven") Those who keep (only one way - by relying on the enabling power of the Spirit, not by self-effort!) and teach God's commandments (and teaches others to do the same - cp Discipleship!) "shall be called great in the kingdom of heaven" (Mt 5:19). The Father dwells in heaven (Mt 5:45, 6:1, 9, 7:11) but is invisible so one of the primary ways people on earth "see" Him today is in the good works of His children that shine forth as light (Mt 5:16, cp Mt 5:45). Jesus warned that "Not everyone who says to Me, 'Lord, Lord will enter the kingdom of heaven, but he who does (present tense speaks of one's lifestyle = not perfection, but direction! Only possible because the Spirit enables us!) the will of My Father Who is in heaven will enter (the kingdom of heaven)." (Mt 7:21, cp Mt 12:50). Jesus' disciples were to preach "The kingdom of heaven is at hand (near in time and/or space)" (Mt 10:7, for "at hand" see Mt 12:28, Lk 17:21). John has a figure of speech to describe Babylon - "her sins have piled up as high as heaven." (Rev 18:5) The phrase "there is no other name under heaven" means there is no other name by which anyone is saved on earth. (Acts 4:12) Bradford A. Mullen on heaven - Heaven is the created reality beyond earth. "The heavens and the earth" (Ge 1:1) circumscribe the entire creation, or what we call the universe. God does not need heaven in which to exist. He is self-existent and infinite. Place is an accommodation of God to his finite creatures. God transcends not only earth, but heaven as well. Heaven designates two interrelated and broad concepts—the physical reality beyond the earth and the spiritual reality in which God dwells. Frequently, the word heaven appears in the plural. The nearly exclusive word for heaven in the Old Testament, shamayim (Ge 14:18-20; Ps18:13 - shamayim is used over 410x in the OT). Of the 284 occurrences of its New Testament counterpart, ouranos (lit. "that which is raised up"), about one-third are plural.... God employs the atmospheric and celestial heavens in his self-revelation to human beings. First, the heavens witness that a glorious God exists. "The heavens declare the glory of God; the skies proclaim the work of his hands" (Ps 19:1; Ro 1:19-20). Moreover, the pattern of seasons, yielding life-sustaining food, witness to God before believers. Second, heaven contains signs establishing God's promises. The rainbow signifies that God will never destroy the world by a flood again (Ge 9:12-16 ). The innumerable stars are an object lesson of the abundant way God will fulfill his covenant with Abraham (Ge 22:17; Ex 32:13; Dt 1:10; 1Chr 27:23; Neh 9:23). Third, God displays miraculous signs in the heavens. Fire comes down from heaven, both to judge (Ge 19:24; 1Ki 18:38-39) and to indicate acceptance of a sacrifice (1Chr 21:26). God provided the Israelites with "bread from heaven" during their wilderness trek (Ex 16:4). God stopped the sun's movement (Josh 10:12-13) and used a star to pinpoint the Messiah's coming (Lk 2:9). He also spoke audibly from heaven on occasion (Ge 21:17; 22:11,15; Acts 11:9). Believers look for the return of Christ in the clouds of heaven (Mk 14:62; Acts 1:11; 1Th 4:16-17). Fourth, the vastness and inaccessibility of heaven are visual reminders of God's transcendence, God's otherworldliness, however, is a spiritual, not a spacial, fact. When Solomon prayed at the dedication of the temple, he acknowledged, "the heavens, even the highest heaven, cannot contain you" (1Ki 8:27). (Heaven, Heavens, Heavenlies - Baker's Evangelical Dictionary of Biblical Theology - This article is recommended as an excellent review of heaven) Ouranos is translated twice as sky -"For just as the lightning, when it flashes out of one part of the sky, shines to the other part of the sky, so will the Son of Man be in His day." (Lk 17:24). Note OT references below represent uses in the Septuagint = Lxx. Ouranos is translated in the NAS - astrologers*(1), compass(1), earth (1), heaven (191), heaven and the highest (2), heaven and the highest heavens (1), heaven of heavens (1), heavenly (3), heavens (151), heavens and the highest (1), highest heaven (1), highest heaven (1), highest heavens (4), horizons (1), other* (1), sky (50). Friberg - heaven, as a part of the universe (Mt 5.18-note), opposite ge (earth); (1) the atmosphere directly above the earth sky, air, firmament (Mt 6.26; Lk 17.24); (2) the starry heaven firmament, sky (Mt 24.29a); (3) the dwelling place of God (Mt 5.16), the angels (Mt 22.30), and the righteous dead (2Co 5.1, 2) heaven; (4) by metonymy, as synonymous with God or the inhabitants of heaven (Lk 15.18; Rev 12.12 [possibly personification]); (5) plural heaven, the heavens, a Jewish concept (Ed: See Third Heaven), originally found in the Septuagint, that heaven is comprised of several spheres, with God dwelling in the highest heaven (2Co 12.2; Eph 1.10) (Analytical Lexicon) Thayer - (1) the vaulted expanse of the sky with all things visible in it - generally: as opposed to the earth, Heb 1:10; 2Pe 3:5,10, 12; (heaven and earth) equivalent to the universe, the world (according to the primitive Hebrew manner of speaking, inasmuch as they had neither the conception nor the name of the universe, Genesis 1:1; Genesis 14:19; Matthew 5:18; Matthew 11:25; Matthew 24:35; Mark 13:31; Luke 10:21; Luke 16:17; Luke 21:33; Acts 4:24; Acts 14:15; Acts 17:24; Revelation 10:6; Revelation 14:7; Revelation 20:11. The ancients conceived of the expanded sky as an arch or vault the outmost edge of which touched the extreme limits of the earth. Metaphorically, of a city that has reached the acme, zenith, of glory and prosperity ("exalted to heaven") (Matthew 11:23; Luke 10:15) (b) the aerial heavens or sky, the region where the clouds and the tempests gather, and where thunder and lightning are produced (Matthew 16:2, 16:3, Jas 5:18; Lk 9:54; 17:29; Acts 9:3; 22:6; Rev 13:13; 16:21; Mt 16:1; Mk 8:11; Lk 11:16; 21:11; Acts 2:19; to keep the rain in the sky, hinder it from falling on the earth, Lk 4:25; Rev 11:6, Dt 11:17; 2Chr 6:26; 7:13; Mt 24:30; 26:64; Mk 14:62; Mt 16:3; Lk 12:56; (genitive of place), that fly in the air (Ge 1:26; Ps 8:9), Mt 6:26; 8:20; 13:32; Mk 4:32; Lk 8:5; 9:58; 13:19; Acts 10:12. These heavens are opened by being cleft asunder, and from the upper heavens, or abode of heavenly beings, come down upon earth — now the Holy Spirit, Mt 3:16; Mk 1:10; Lk 3:21; Jn 1:32; now angels, Jn 1:51 (52); and now in vision appear to human sight some of the things within the highest heaven, Acts 7:55; 10:11,16; through the aerial heavens sound voices, which are uttered in the heavenly abode: Mt 3:17; Mk 1:11; Lk 3:22; Jn 12:28; 2Pe 1:18. (c) the sidereal (relating to the stars) or starry heavens - Hebrews 11:12 Dt 1:10; 10:22;Mark 13:25; Rev 6:13; 12:4; Isaiah 13:10; Isa 14:13 (2) the region above the sidereal heavens, the seat of order of things eternal and consummately perfect where God dwells and other heavenly beings Liddell-Scott-Jones on heaven - never used in pl. by classical writers, 1 vault or firmament of heaven, sky 2. heaven, as the seat of the gods, outside or above this skyey vault, the portion of Zeus 3. in common language, sky (renown reaches to heaven, deeds of violence 'cry to heaven', to exalt to heaven) II - II anything shaped like the vault of heaven, as, 1 vaulted roof or ceiling, Hsch. 2. roof of the mouth, palate, Arist. 3. lid, 4. tent, pavilion, III pr. n., Uranos, son of Erebos and Gaia, Hes. Th. 127s q.; but husband of Gaia, parent of Cronos and the Titans W E Vine on ouranos - probably akin to ornumi, "to lift, to heave," is used in the NT (a) "the aerial heavens," e.g., Mt 6:26; 8:20; Acts 10:12; 11:6; James 5:18; (b) "the sidereal," (relating to the stars) e.g., Mt 24:29,35; Mark 13:25,31; Hebrews 11:12 , RV, "heaven," AV, "sky;" Revelation 6:14; 20:11; they, (a) and (b), were created by the Son of God, Hebrews 1:10, as also by God the Father, Revelation 10:6; (c) "the eternal dwelling place of God," Mt 5:16; 12:50; Revelation 3:12; 11:13; 16:11; 20:9. From thence the Son of God descended to become incarnate, Jn 3:13,31; 6:38,42. In His ascension Christ "passed through the heavens," Heb 4:14 He "ascended far above all the heavens,&quoquot; Eph 4:10, and was "made higher than the heavens," Heb 7:26; He "sat down on the right hand of the throne of the Majesty in the heavens," Heb 8:1; He is "on the right hand of God," having gone into heaven, 1Pe 3:22 . Since His ascension it is the scene of His present life and activity, e.g., Ro 8:34;. Heb 9:24 . From the thence the Holy Spirit descended at Pentecost, 1Pe 1:12. It is the abode of the angels, e.g., Mt 18:10; 22:30; cp. Rev 3:5. Thither Paul was "caught up," whether in the body or out of the body, he knew not, 2Cor 12:2. It is to be the eternal dwelling place of the saints in resurrection glory, 2Cor 5:1 . From thence Christ will descend to the air to receive His saints at the Rapture, 1Th 4:16; Php 3:20,21 , and will subsequently come with His saints and with His holy angels at His second advent, Mt 24:30; 2Th 1:7. In the present life "heavens," is the region of the spirtual citizenship of believers, Php 3:20. The present "heavens" with the earth, are to pass away, 2Pe 3:10 , "being on fire," 2Pe 3:12 (see ver. 2Pe 3:7 ); Rev 20:11 , and new "heavens" and earth are to be created, 2Pe 3:13; Rev 21:1, with Isa 65:17, e.g. In Lk 15:18,21, "heaven" is used, by metonymy, for God. (Heaven, Heavenly - Vine's Expository Dictionary of NT Words) Heaven - Hastings' Dictionary of the New Testament - Three uses of the word may be classified, omitting parallel passages: (1) Cosmological - 'Heaven and earth' as constituting the entire Universe: as in the phrases 'till heaven and earth pass away' (Mt 5:18; 24:35, Lk 16:17); 'Lord of heaven and earth' (Mt 11:25). Heaven is 'the firmament,' where are fixed the stars and 'the powers' (Mt 24:29), the sky (Mt 16:2), the air (Mt 6:26; Mt 8:20; Mt 13:32, Lk 8:5), the treasury of the clouds (Mt 24:30; Mt 26:64), the winds (Mt 24:31), the lightning (Luke 17:24), the rain (Lk4:25); and from whence are signs and portents (Mt 24:30, Lk 21:11) (2) The abode of God and angels. - Heaven is 'the throne of God' (Mt 5:34; Mt 23:22, cf. 'Our Father which art in heaven,' Mt 6:8; 'your Father … in heaven,' Mt 5:16; Mt 5:45; Mt 6:1; Mt 7:11; Mt 18:14; Mt 23:9; 'My Father … in heaven,' Mt 7:21; Mt 10:32-33; Mt 12:50; Mt 16:17; Mt 18:10; Mt 18:19; Mt 18:22 also 'Heavenly (ouranios) Father, Mt 5:46 Mt 6:14; 6:26; 6:32; 15:13; Matthew 18:35 (epouranios). Angels come from Heaven (Mt 28:2, Luke 22:43, cf. Mt 26:53), and return to Heaven (Luke 2:15), and are 'the heavenly host' (Luke 2:13), beholding God (Mt 18:10, cf. Luke 15:10), and doing perfectly His will (Mt 6:10). (3) As a synonym for 'God.' - The use of 'Heaven' for 'God' is put beyond question by Luke 15:16; Luke 15:21, where 'sinned against heaven' can only mean 'against God.'.... Related Resources: Heaven, Heavens, Heavenlies - Baker's Evangelical Dictionary of Biblical Theology Heaven - Holman Bible Dictionary Heaven - Torrey's Topical Textbook Heaven - The American Church Dictionary and Cyclopedia Heaven - American Tract Society Bible Dictionary Heaven - Bridgeway Bible Dictionary Heaven - Fausset's Bible Dictionary Heaven - Easton's Bible Dictionary Heaven - Hastings' Dictionary of the New Testament Heaven - 1911 Encyclopedia Britannica Heaven - Kitto's Popular Cyclopedia of Biblical Literature Heaven - Cyclopedia of Biblical, Theological and Ecclesiastical Literature Heaven - Girdlestone's Synonyms of the Old Testament Heaven - Thompson Chain Reference Heaven - Nave's Topical Bible Ouranos - 273x in 255v - Mt 3:2, 16f; 4:17; 5:3, 10, 12, 16, 18ff, 34, 45; 6:1, 9f, 20, 26; 7:11, 21; 8:11, 20; 10:7, 32f; 11:11f, 23, 25; 12:50; 13:11, 24, 31ff, 44f, 47, 52; 14:19; 16:1ff, 17, 19; 18:1, 3f, 10, 14, 18f, 23; 19:12, 14, 21, 23; 20:1; 21:25; 22:2, 30; 23:13, 22; 24:29ff, 35f; 25:1; 26:64; 28:2, 18; Mk 1:10f; 4:32; 6:41; 7:34; 8:11; 10:21; 11:25, 30f; 12:25; 13:25, 27, 31f; 14:62; 16:19; Luke 2:15; 3:21f; 4:25; 6:23; 8:5; 9:16, 54, 58; 10:15, 18, 20f; 11:13, 16; 12:33, 56; 13:19; 15:7, 18, 21; 16:17; 17:24, 29; 18:13, 22; 19:38; 20:4f; 21:11, 26, 33; 22:43; 24:51; John 1:32, 51; 3:13, 27, 31; 6:31ff, 38, 41f, 50f, 58; 12:28; 17:1; Acts 1:10-11; 2:2, 5, 19, 34; 3:21; 4:12, 24; 7:42, 49, 55f; 9:3; 10:11f, 16; 11:5f, 9f; 14:15; 17:24; 22:6; Ro 1:18; 10:6; 1 Cor 8:5; 15:47; 2 Cor 5:1f; 12:2; Gal 1:8; Eph 1:10; 3:15; 4:10; 6:9; Phil 3:20; Col 1:5, 16, 20, 23; 4:1; 1Th 1:10; 4:16; 2Th 1:7; Heb 1:10; 4:14; 7:26; 8:1; 9:23f; 11:12; 12:23, 25f; Jas 5:12, 18; 1Pet 1:4, 12; 3:22; 2Pe 1:18; 3:5, 7, 10, 12f; Rev 3:12; 4:1f; 5:3, 13; 6:13f; 8:1, 10; 9:1; 10:1, 4ff, 8; 11:6, 12f, 15, 19; 12:1, 3f, 7f, 10, 12; 13:6, 13; 14:2, 7, 13, 17; 15:1, 5; 16:11, 21; 18:1, 4f, 20; 19:1, 11, 14; 20:1, 9, 11; 21:1f, 10 Ouranos - 682x in Septuagint = Lxx - Ge 1:1, 8f, 14f, 17, 20, 26, 28, 30; 2:1, 4, 19f; 6:7, 17; 7:3, 11, 19, 23; 8:2; 9:2; 11:4; 14:19, 22; 15:5; 19:24; 21:17; 22:11, 15, 17; 24:3, 7; 26:4; 27:28, 39; 28:12, 17; 40:17, 19; 49:25; Ex 9:8, 10, 22f; 10:13, 21f; 16:4; 17:14; 20:4, 11, 22; 24:10; 31:17; 32:13; Lev 26:19; Deut 1:10, 28; 2:25; 3:24; 4:11, 17, 19, 26, 32, 36, 39; 5:8; 8:19; 9:1, 14; 10:14, 22; 11:11, 17, 21; 17:3; 25:19; 26:15; 28:12, 23f, 26, 62; 29:20; 30:4, 12, 19; 31:28; 32:1, 40, 43; 33:13, 26, 28; Josh 2:11; 8:20f; 10:11, 13; Jdg 5:4, 20; 13:20; 20:40; 1Sa 2:10; 5:12; 17:44, 46; 2Sa 18:9; 21:10; 22:8, 10, 14; 1Kgs 8:12, 22f, 27, 30, 32, 34ff, 39, 43, 45, 49, 54; 12:24; 16:4; 18:36, 38, 45; 21:24; 22:19; 2Ki 1:10, 12, 14; 2:1, 11; 7:2, 19; 14:27; 17:16; 19:15; 21:3, 5; 23:4f; 1Chr 16:26, 31; 21:16, 26; 27:23; 29:11; 2Chr 2:6, 12; 6:13f, 18, 21, 23, 25ff, 30, 33, 35, 39; 7:1, 13f; 18:18; 20:6; 28:9; 30:27; 32:20; 33:3, 5; 36:23; Ezra 1:2; 5:11f; 6:9f; 7:12, 21, 23; 9:6; Neh 1:4f, 9; 2:4, 20; 9:6, 13, 15, 23, 27f; Esther 4:17; Job 1:7, 16; 2:2; 5:10; 7:9; 9:6, 8, 13; 11:8; 12:7; 14:12; 15:15; 16:19; 18:4, 19; 20:6, 27; 22:14, 26; 26:11, 13; 28:21, 24; 34:13; 35:5, 11; 37:3; 38:18, 24, 29, 33, 37; 41:11; 42:15; Ps 2:4; 8:1, 3, 8; 11:4; 14:2; 18:9, 13; 19:1, 6; 20:6; 33:6, 13; 36:5; 50:4, 6, 11; 53:2; 57:3, 5, 10f; 68:8, 33; 69:34; 73:9, 25; 76:8; 78:23f, 26; 79:2; 80:14; 85:11; 89:2, 5, 11, 29, 37; 91:1; 96:5, 11; 97:6; 102:19, 25; 103:11, 19; 104:2, 12; 105:40; 107:26; 108:4f; 113:4, 6; 115:3, 15f; 119:89; 121:2; 123:1; 124:8; 134:3; 135:6; 136:5, 26; 139:8; 144:5; 146:6; 147:8; 148:1, 4, 13; Pr 3:19; 8:26ff; 25:3; 30:4; Eccl 1:13; 3:1; 5:2; 10:20; Isa 1:2; 8:21; 13:5, 10, 13; 14:12f; 18:6; 24:18, 21; 34:4f; 37:16; 38:14; 40:12, 22; 42:5; 44:23f; 45:8, 12, 18; 47:13; 48:13; 49:13; 50:3; 51:6, 13, 16; 55:9f; 63:15, 19; 65:17; 66:1, 22; Jer 2:12; 4:23, 25, 28; 7:18, 33; 8:2, 7; 9:10; 10:2, 11ff; 14:22; 15:3; 16:4; 19:7, 13; 23:24; 31:37; 32:17; 34:20; 44:17, 18, 19, 25; 49:36; 51:9, 15f, 53; Lam 2:1; 3:41, 50, 66; 4:19; Ezek 1:1; 8:3; 29:5; 31:6, 13; 32:4, 7f; 38:20; Dan 2:18f, 28, 37f, 44; 3:17; 4:1, 11ff, 15ff, 20ff, 25, 27, 31, 33ff, 37; 5:21, 23; 6:27; 7:2, 13, 27; 8:8, 10; 9:12; 11:4; 12:3, 7; H Hos 2:12, 18, 21; 4:3; 7:12; 13:4; Joel 2:10, 30; 3:16; Amos 9:2, 6; Jonah 1:9; Nah 3:16; Hab 3:3; Zeph 1:3, 5; Hag 1:10; 2:6, 21; Zech 2:6; 5:9; 6:5; 8:12; 12:1; Earth (1093)(ge) means earth, the planet on which we live (Mt 5:18, 35). In Acts 17:26 "The face of the earth" refers to the planet earth. In Ps 1:4 the phrase "wicked...are like chaff the wind drives away" in the Septuagint reads "the ungodly...the wind scatters from the face of the earth (ge)." In Acts 13:47 Paul quoting Isaiah 42:6 recalls Jehovah's original intention for Israel to evangelize the entire world declaring "I have placed you as a light for the Gentiles, that you may bring salvation to the end of the earth (figuratively = "global gospelization!")." As an aside, it is interesting that most of the NT uses of ge (67/250 uses) occur in the last book of the Bible, the Revelation, when God will pour out His righteous wrath upon the earth and those who dwell thereon! Note OT references listed in this definition represent uses of ge in the Septuagint = Lxx. -- Land (soil), the upper layer of earth in which plants grow (especially its power to produce - Mt 13:5,8, 23, Mk 4:5, 8, 20, 26, 28, 31, Lk 8:8, 14, 14:35, James 5:7, cp Ge 1:11, 12, 3:14, 19). In Ge 4:2 "Abel was a keeper of flocks, but Cain was a tiller of the ground." "Cain brought an offering to the LORD of the fruit of the ground." (Ge 4:3 - Abel's was pleasing not because of what he brought but how [with a heart attitude of faith] he brought it = "by faith"- cp Heb 11:4). -- Ground, the solid surface of the earth on which we tread = "Terra firma" (Mt. 10:29; 15:35, 27:51 = "earth shook"; Mk 9:20, Luke 6:49; 22:44; 24:5; John 8:6, 8; Acts 9:4, 8, 10:11, 26:14), God's warning to Moses "you are standing is holy ground." (Ge 3:5, Acts 7:33) In Lk 22:44 of Jesus' agonizing in the Garden to the point that "His sweat became like drops of blood, falling down upon the ground." And I would call that also "holy ground!" -- Region, a part of the world having definable characteristics but not always fixed boundaries (Mt 4:15), land of Israel (Mt. 2:20, 21); land of the Chaldeans (Acts 7:4), land of Canaan (Acts 13:19); Egypt (Acts 7:11, 36, 40; 13:17 - a "foreign land" = Acts 7:6); land of Midian (Acts 7:29), Judah (Mt. 2:6); Zebulon (Mt. 4:15); Gennesareth (Mt. 14:34; Mk 6:53), of the land of the Jews, Palestine (Mt. 23:35; 27:45; Mk 15:33; Lk 4:25; 21:23; Ro 9:28; Jas 5:17; Is. 10:23). "Leave your country (ge)" (Acts 7:3) refers to Abram's home country. Figuratively ge refers to the inhabitants of a country (Mt. 10:15; 11:24). The phrase the "land (Lxx = ge) of Israel" occurs 29x (2 other times do not use "ge" - Ezek 18:2, 27:17) = 1Sa 13:19; 2Ki 5:2, 4; 6:23; 1Chr 13:2; 22:2; 2Chr 2:17; 30:25; 34:7; Ezek 7:2; 11:17; 12:19, 22; 13:9; 20:38, 42; 21:2,3; 25:3, 6; 33:24; 36:6; 37:12; 38:18f; 40:2; 47:18; Mt 2:20, 21. -- Inhabitable earth (Lk 11:31; 21:35; Acts 10:12; 11:6; 17:26; Heb 11:13; Rev 3:10; Ge 6:1, 5, 7, 11, 12; Isa 24:1). -- Distinct from sea or lake = the land, solid ground (Mk 4:1; 6:47; Jn 6:21; Acts 27:39, 43, 44; Ge 8:7). In Ge 8:9 "the water was on the surface of all the earth." "The men rowed desperately to return to land" (Jonah 1:13) -- Earth as distinct from heaven (Mt 5:18, 35; 6:10, 19; Luke 2:14; Acts 2:19; 7:49; Ge 1:1, 2; 2:4; 4:11; 7:4; 1Chr. 16:30) The phrase "heaven and earth" is found 26x in Scripture (Ge 14:19, 22; Ex 31:17; Deut 4:26; 30:19; 2Sa 18:9; 2Ki 19:15; 2Chr 2:12; Ezra 5:11; Ps 69:34; 115:15; 121:2; 124:8; 134:3; 146:6; Isa 37:16; Jer 33:25; 51:48; Mt 5:18; 11:25; 24:35; Mk 13:31; Luke 10:21; 16:17; 21:33; Acts 17:24) -- In the phrase "Inherit the land" - "inherit the earth" (Mt. 5:5 from Ps. 37:11; Ps. 37:9, 22, 29; 25:13; Is. 60:21 cf. Lev. 20:24 = possess their land; Dt. 16:20 = possess the land). -- In the Revelation, the phrase "dwell on the earth" refers to unbelievers - Rev 6:10, 8:13, 11:10, 13:8 (cf Rev 17:8) = "whose name has not been written...in the book of life of the Lamb.", Rev 13:12, 14, 17:2. See study of earth dwellers. -- In Rev 20:8 the phrase "the four corners of the earth" speaks of the entire world who will be deceived by the devil when he is unleashed after 1000 years in prison (Rev 20:2-3-note). "Salt of the earth" refers to people of the earth (Mt 5:13) God promises to make all things new and give us a totally new (qualitatively) earth (2Pe 3:13, Rev 21:1) not just a "renovated" earth! Jesus commanded His disciples "Do not store up for yourselves treasures on earth." Similarly in Col 3:2 Paul commands disciples of Jesus to continually set their mind on things above, not on the (passing, futile) things of the earth! When Jesus was crucified - "When the sixth hour came, darkness fell over the whole land until the ninth hour." (Mk 15:33, Mt 27:45, Lk 22:44) In Jn 3:31 John the Baptist says that "he who is of the earth is from the earth and speaks of the earth," which means he is of human birth and speaks only earthly things. "The whole earth" in Rev 13:3, Ge 9:19, 11:1 all refer to those humans who dwell on the earth. In the Disciple's prayer in Mt 6:10 "Your will be done, On earth as it is in heaven." To bow one's face to the ground in fear (Lk 24:5) In John 12:24 "falls to the earth" is a metaphor for die, specifically for Christ's crucifixion = "Truly, truly I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit." In a related use in Acts 8:33 the metaphorical phrase refers to Jesus' Crucifixion - "For His life is removed from the earth." Similarly, Paul's accusers cried out "Away with such a fellow from the earth, for he should not be allowed to live!" (Acts 22:22). In John 12:32 Jesus spoke metaphorically declaring "And I, if I am lifted up from the earth, will draw all men to Myself." This could refer to His being lifted up on the Cross, lifted up out of the grave in the earth (resurrection) or lifted up from the earth to the Father (ascension). In John 8:6, 8 "Jesus stooped down and with His finger wrote on the ground." Jesus is the Creator of everything, period! - "For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities --all things have been created through Him and for Him." His blood made peace, reconciling all things "whether things on earth or things in heaven." (Col 1:20) Paul uses ge in juxtaposed passges - Colossians 3:2 = "Set your mind on the things above, not on the things that are on earth." and Colossians 3:5 = "Therefore consider the members of your earthly body as dead to immorality, impurity, passion, evil desire, and greed, which amounts to idolatry." Peter uses ge to refer to the earth "formed out of water and by water" (2Pe 3:5), of God's reservation of "the present heavens and earth...for fire, kept for the day of judgment and destruction of ungodly men" (2Pe 3:7) when the "elements will be destroyed with intense heart and the earth and its works will be burned up," (2Pe 3:10) which will be followed by a "new heavens and a new earth in which righteousness dwells." (2Pe 3:13). In Revelation John says that when Jesus returns "all the tribes of the earth will mourn over Him" (Rev 1:7), an hour of testing is coming "to test those who dwell on the earth" (Rev 3:10 - referring to the "Tribulation" described in Revelation 6-19, cp Rev 6:4, 8, 10, 13, 15, 7:1, 2, 3, 8:5, 7, 13, etc), all the saints "will reign upon the earth" (Rev 5:10), and "every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them" will give praise "to Him Who sits on the throne and to the Lamb" (Rev 5:13) In Revelation 14:6 John describes the fulfillment of Jesus' prophecy in Mt 24:14 - "And I saw another angel flying in midheaven, having an eternal gospel to preach to those who live on the earth, and to every nation and tribe and tongue and people." In the final chapters of the Revelation, John describes the disappearance of the old earth and the appearance of the brand new earth - Revelation 20:11 Then I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away and no place was found for them. Revelation 21:1 Then I saw a new heaven and a new earth; for the first heaven and the first earth passed away and there is no longer any sea. Moulton - Milligan - Ge in papyri is regularly "land" in small or moderate quantities, a sense never found in NT, where Ge is always antithetic to sky or sea, or denotes a district or country. Louw-Nida on ge - 1. earth, the surface of the whole earth (Rev 8:13); 2. land, in contrast to sea (Mt 14:24); Lk 22:44; Jn 8:6, 8 3. ground (Mt 13:5); 4. region, socio-political areas (Mt 4:15); 5. people, inhabitants of the earth, mankind (Mt 5:13) 6. universe, through hendiadys, the totality (Mk 13:31); 7. prostrate oneself, formally, bow to the ground (Lk 24:5) (Swanson, James, Dictionary of Biblical Languages with Semantic Domains: Greek Thayer on ge - (1) arable land (Mt 13:5,8, 23; Mk 4:8,20, 26,28, 31; Luke 13:7; 14:35; Jn 12:24; Heb 6:7; Jas 5:7; Rev 9:4); -- of the earthy material out of which a thing is formed, with the implied idea of frailty and weakness: 1Cor 15:47. (2) the ground, the earth as a standing place (Mt 10:29; 15:35; 23:35; 27:51; Mk 8:6; 9:20; 14:35; Lk 22:44, 24:5; Jn 8:6,8; Acts 9:4,8) (3) the main land as opposed to the sea or water (Mk 4:1; 6:47; Lk 5:3; 8:27; Jn 6:21; 21:8f, 11; Rev 12:12.) (4) the earth as a whole (a) the earth as opposed to the heavens (Mt 5:18,35; 6:10; 16:19; 18:18; 24:35; Mk 13:31; Lk 2:14; Jn 12:32; Acts 2:19;4:24; 2Peter 3:5,7, 10,13; Rev 21:1) -- the things and beings that are on the earth, Ephesians 1:10; Colossians 1:16 involving a suggestion of mutability, frailty, infirmity, alike in thought and in action, Mt 6:19; Php 3:19 -- terrestrial goods, pleasures, honors, Colossians 3:2 -- the members of your earthly body, as it were the abode and instruments of corrupt desires, Colossians 3:5 -- he who is of earthly (human) origin, has an earthly nature, and speaks as his earthly origin and nature prompt, John 3:31 (b) the inhabited earth, the abode of men and animals (Luke 21:35; Acts 1:8; 10:12; 11:6; 17:26; Heb 11:13; Rev 3:10) (5) a country, land enclosed within fixed boundaries, a tract of land, territory, region; simply, when it is plain from the context what land is meant, as that of the Jews: Luke 4:25; Luke 21:23; Romans 9:28; James 5:17; Derivative Words.: geōrgós (ge + ergon = word) = a farmer; epígeios (epi = upon + ge = the earth), of this earth, earthly. Synonyms - agrós = a field; patrís = native country or one's fatherland; chora = country, land; períchōros = country round about; oikoumene = the inhabited earth; katachthónios = under the earth; choïkós = of the soil or earthy; édaphos =, the ground; chōríon = a piece of land; kósmos = the earth, but primarily the people who dwell on the earth. NAS Usage: country (2), earth (165), earthly (1), ground (20), land (46), soil (16). Ge in the NAS - 250x in 223v - Mt 2:6, 20f; 4:15; 5:5, 13, 18, 35; 6:10, 19; 9:6, 26, 31; 10:15, 29, 34; 11:24f; 12:40, 42; 13:5, 8, 23; 14:24, 34; 15:35; 16:19; 17:25; 18:18f; 23:9, 35; 24:30, 35; 25:18, 25; 27:45, 51; 28:18; Mark 2:10; 4:1, 5, 8, 20, 26, 28, 31; 6:47, 53; 8:6; 9:3, 20; 13:27, 31; 14:35; 15:33; Luke 2:14; 4:25; 5:3, 11, 24; 6:49; 8:8, 15, 27; 10:21; 11:31; 12:49, 51, 56; 13:7; 14:35; 16:17; 18:8; 21:23, 25, 33, 35; 22:44; 23:44; 24:5; John 3:22, 31; 6:21; 8:6, 8; 12:24, 32; 17:4; 21:8f, 11; Acts 1:8; 2:19; 3:25; 4:24, 26; 7:3f, 6, 29, 33, 36, 40, 49; 8:33; 9:4, 8; 10:11f; 11:6; 13:17, 19, 47; 14:15; 17:24, 26; 22:22; 26:14; 27:39, 43f; Ro 9:17, 28; 10:18; 1Cor 8:5; 10:26; 15:47; Eph 1:10; 3:15; 4:9; 6:3; Col 1:16, 20; 3:2, 5; Heb 1:10; 6:7; 8:4, 9; 11:9, 13, 29, 38; 12:25f; Jas 5:5, 7, 12, 17f; 2 Pet 3:5, 7, 10, 13; Jude 1:5; Rev 1:5, 7; 3:10; 5:3, 6, 10, 13; 6:4, 8, 10, 13, 15; 7:1ff; 8:5, 7, 13; 9:1, 3f; 10:2, 5f, 8; 11:4, 6, 10, 18; 12:4, 9, 12f, 16; 13:3, 8, 11ff; 14:3, 6f, 15f, 18f; 16:1f, 18; 17:2, 5, 8, 18; 18:1, 3, 9, 11, 23f; 19:2, 19; 20:8f, 11; 21:1, 24. Ge in the Septuagint - 2336v (with many verses 2 and even 3x) - Ge 1:1f, 10ff, 14f, 17, 20, 22, 24ff, 28ff; 2:1, 4ff, 9, 11ff, 19; Ge 3:1, 14, 17, 19, 23; 4:2f, 10ff, 14, 16; 5:29; 6:1, 4ff, 11ff, 17, 20; 7:3f, 6, 8, 10, 12, 14, 17ff, 21, 23f; 8:1, 3, 7ff, 11, 13f, 17, 19, 21f; 9:1f, 7, 10f, 13f, 16f, 19f; 10:5, 8, 10f, 25, 32; 11:1f, 4, 8f, 28, 31; 12:1, 3, 5ff, 10; 13:6f, 9f, 12, 15ff; 14:19, 22; 15:7, 13, 18; 16:3; 17:8; 18:2, 18, 25, 27; 19:1, 23, 25, 28, 31; 20:1, 15; 21:21, 23, 32, 34; 22:2, 18; 23:2, 7, 12f, 15, 19; 24:3ff, 7f, 37, 52, 62; 25:6; 26:1ff, 12, 15, 22; 27:28, 39, 46; 28:4, 12ff; 29:1; 30:25; 31:3, 13, 18; 32:3, 9; 33:3, 18; 34:2, 10, 21, 30; 35:6, 12, 16, 22, 27; 36:5ff, 16f, 20f, 30, 34, 43; 37:1, 10; 38:9; 40:15; 41:19, 29ff, 33f, 36, 41, 43f, 46ff, 52ff; 42:5ff, 12f, 29f, 32ff; 43:1, 11, 26; 44:8, 11, 14; 45:6ff, 17ff, 25f; 46:6, 12, 20, 27f, 31, 34; 47:1, 4ff, 11, 13ff, 18ff, 22ff, 26ff; 48:3f, 7, 12, 16, 21; 49:15, 25, 30; 50:5, 7f, 11, 13, 24; Ex 1:7, 10; 2:15, 22; 3:5, 8, 10f, 17; 4:3; 6:1, 4, 8, 11, 13, 26, 28; 7:2ff, 9, 19, 21; 8:6f, 14, 16f, 21ff; 9:5, 9, 11, 14ff, 22f, 25f, 29, 33; 10:5f, 12ff, 19, 21f; 11:5f, 9f; 12:1, 12f, 17, 19, 25, 29f, 33, 40ff, 48, 51; 13:3, 5, 11, 14f, 17f; 14:3, 11; 15:12; 16:1, 3, 6, 14, 32, 35; 18:3, 27; 19:1, 5; 20:2, 4, 11f, 24; 22:21; 23:9f, 19f, 22, 26, 29ff, 33; 29:46; 31:17; 32:4, 7f, 11ff; 33:1, 3, 16; 34:8, 10, 12, 15, 24, 26; Lev 4:27; 11:2, 21, 29, 31, 41ff; 14:34; 16:22; 17:13; 18:3, 25, 27f; 19:9, 23, 29, 33f, 36; 20:2, 4, 22, 24f; 22:24, 33; 23:10, 22, 39, 43; 25:2, 4ff, 9f, 18f, 23f, 31, 38, 42, 45, 55; 26:1, 4ff, 13, 19f, 22, 32ff, 36, 38f, 41ff; 27:21, 24, 30; Num 1:1; 3:13; 5:17; 8:17; 9:1, 14; 10:9, 30; 11:12, 31; 12:3; 13:2, 16ff, 25ff, 29, 32; 14:2f, 6ff, 14, 16, 21, 23f, 30f, 34, 36ff; 15:2, 14, 18f, 41; 16:13f, 30ff; 18:13, 20; 20:12, 17, 23f; 21:4, 22, 24, 26, 34f; 22:5f, 11; 26:10, 19, 53, 55; 27:12; 32:4f, 7ff, 11, 17, 22, 29f, 32f; 33:1, 4, 37f, 40, 51ff; 34:2, 12f, 17f, 29; 35:10, 14, 28, 32ff; 36:2; Deut 1:5, 7f, 21f, 25, 27, 30, 35f; 2:5, 9, 12, 19f, 24, 27, 29, 31, 37; 3:2, 8, 12f, 18, 20, 24f, 28; 4:1, 5, 10, 14, 17f, 21f, 25f, 32, 36, 38ff, 43, 45ff; 5:6, 8, 15f, 31, 33; 6:1, 3f, 10, 12, 15, 18, 21, 23; 7:1, 6, 13, 22; 8:1, 7ff, 14, 19; 9:4ff, 12, 23, 26, 28f; 10:7, 11, 14, 19; 11:3, 6, 8ff, 14, 17, 21, 25, 29ff; 12:1, 10, 16, 19, 24, 29; 13:5, 7, 10; 14:2; 15:4, 7, 11, 15, 23; 16:3, 12, 20; 17:14; 18:9; 19:1ff, 8, 10, 14; 20:1, 16; 21:1, 8, 23; 22:6; 23:7, 20; 24:4, 18, 20, 22; 25:15, 19; 26:1ff, 9f, 12, 15; 27:2f; 28:1, 4, 8, 10ff, 18, 21, 23ff, 33, 42, 49, 51f, 56, 63f; 29:1f, 8, 16, 22ff, 27f; 30:5, 9, 16, 18ff; 31:4, 7, 13, 16, 20f, 23, 28; 32:1, 10, 13, 22, 24, 43, 47, 49, 52; 33:13, 16f, 21, 28; 34:1f, 4ff, 11; Josh 1:2, 6, 11, 13ff; 2:1ff, 9ff, 24; 3:11, 13; 4:7, 18, 24; 5:6, 11f, 14; 6:27; 7:6, 9, 21; 8:1; 9:6, 9, 11, 24; 10:40, 42; 11:3, 16, 23; 12:1; 13:1f, 4f, 7, 21, 25; 14:1, 4f, 7, 9, 15; 15:8, 19; 17:6, 12; 18:1, 3f, 6, 8f; 19:49, 51; 21:2, 42f; 22:4, 9ff, 13, 15, 19, 32f; 23:5, 13ff; 24:3, 7f, 13, 15, 18; Jdg 1:2, 14f, 26f, 32f; 2:1f, 6, 12, 21; 3:11, 25, 27, 30; 4:21; 5:4, 31; 6:4f, 8ff, 37, 39f; 8:28; 9:37; 10:4, 8; 11:3, 5, 12f, 15, 17ff, 21, 26; 12:12, 15; 13:20; 16:24; 18:2, 7, 9f, 14, 17, 30; 19:30; 20:1, 21, 25; 21:12, 21; Ruth 1:1, 7; 2:10f; 1Sa 1:21; 2:5, 8, 10, 27; 3:19, 21; 4:5, 12; 6:1, 5; 7:6; 9:2, 4, 16; 13:3, 7, 17, 19f; 14:15, 25, 29, 32, 45; 17:44, 46, 49; 20:15, 31; 21:11; 22:5; 23:14, 23, 27; 24:8; 25:23, 41; 26:7f, 20; 27:1, 8f; 28:3, 9, 13f, 20, 23; 29:11; 30:16; 31:9; 2Sa 1:2; 2:22; 4:11; 5:6, 25; 7:9, 23; 8:2, 12; 9:10; 10:2; 12:16f, 20; 13:31, 37; 14:4, 7, 11, 14, 20, 22, 33; 15:4, 23, 32; 17:12, 26; 18:8f, 11, 28; 19:9; 20:10; 21:14; 22:8, 43; 23:4; 24:6, 8, 13, 20, 25; 1Ki 1:23, 31, 40, 52; 2:2; 3:1; 4:19ff; 7:46; 8:9, 12, 21, 23, 27, 34, 36, 40, 46ff, 51, 60; 9:7f, 11, 15, 26; 10:6f, 12f, 15, 23f; 11:21f, 25, 43; 12:24, 28, 32; 13:34; 14:24; 15:12, 20; 16:2, 28; 17:7, 14; 18:1, 5, 12, 42; 20:27; 22:36; 2Kgs 2:15, 19; 3:20, 27; 4:37f; 5:2, 4, 15, 17, 19; 6:23; 8:1ff, 6; 10:10, 33; 11:3, 14, 18ff; 13:18, 20; 15:5, 19f, 29; 17:5, 7, 23, 26f, 36; 18:25, 32, 35; 19:7, 11, 15, 19, 37; 20:14; 21:8, 24; 23:24, 30, 33, 35; 24:2, 7, 14f; 25:3, 12, 19, 21f, 24; 1Chr 1:10, 45; 4:40; 5:9, 23, 25; 6:55; 7:21; 10:9; 11:4; 13:2; 14:17; 16:14, 18, 23, 30f, 33; 17:8, 21; 19:2f; 21:12, 16, 21; 22:2, 5, 8, 18; 27:12, 26; 28:8; 29:11, 15, 30; 2 Chr 1:9; 2:12, 17; 4:17; 5:10; 6:5, 14, 18, 25, 27f, 31ff, 36ff; 7:3, 14, 20ff; 8:8, 17; 9:5, 11f, 14, 23, 26, 28; 12:8; 13:9; 14:1, 6ff; 15:8; 16:9; 17:6, 10; 19:3; 20:7, 10, 24, 29; 22:12; 23:17, 20f; 26:1, 21; 29:9; 30:9, 25; 32:13, 17, 19, 21, 31; 33:8, 25; 34:7f, 33; 35:19; 36:1ff, 14, 21, 23; Ezra 1:2; 4:4; 5:11; 6:21; 9:11f; 10:2, 11; Neh 4:4; 5:14; 8:6; 9:6, 8, 10, 15, 22ff, 30, 35f; 10:28, 30f, 35, 37; Esth 1:1; 4:17; 10:1; Job 1:3, 7f, 10; 2:3, 9, 12; 3:14; 5:6, 10; 7:1, 5, 21; 8:9, 19; 10:9, 21f; 11:9; 12:8, 15, 17, 19, 24; 14:5, 8, 19; 15:19, 29; 16:13, 15, 18; 18:10, 17; 19:25; 20:4, 27; 21:26; 22:8; 24:4, 13, 18f; 26:7; 27:16; 28:2, 5, 24; 29:23; 30:8, 19, 23; 31:8, 38f; 34:13, 15; 35:11; 37:3, 6, 12f, 17; 38:4, 13f, 19, 26, 37f; 39:14, 24; 40:13; 41:25, 33; 42:6, 17; Ps 1:4; 2:2, 8, 10; 7:5; 8:1, 9; 10:16, 18; 12:6; 16:3; 17:11, 14; 18:7; 19:4; 21:10; 22:27, 29; 24:1; 25:13; 27:13; 33:5, 8, 14; 34:16; 37:3, 9, 11, 22, 29, 34; 41:2; 42:6; 44:3, 25; 45:16; 46:2, 6, 8ff; 47:2, 7, 9; 48:2, 10; 50:1, 4; 52:5; 57:5, 11; 58:2, 11; 59:13; 60:2; 61:2; 63:1, 9; 65:5, 9; 66:1, 4; 67:2, 4, 6f; 68:8, 32; 69:34; 71:20f; 72:6, 16f, 19; 73:9, 25; 74:7f, 12, 17, 20; 75:3, 8; 76:8f, 12; 77:18; 78:12, 40, 69; 79:2; 80:9; 81:5, 10; 82:5, 8; 83:10, 18; 85:1, 9, 11f; 88:12; 89:11, 27, 39, 44; 90:2; 93:1; 94:2; 95:4; 96:1, 9, 11, 13; 97:1, 4f, 9; 98:3f, 9; 99:1; 100:1; 101:6, 8; 102:15, 19, 25; 103:11; 104:5, 9, 13f, 24, 30, 32, 35; 105:7, 11, 16, 23, 27, 30, 32, 35f; 106:17, 22, 24, 38; 107:34f; 108:5; 109:15; 110:6; 112:2; 113:6f; 114:7; 115:3, 15f; 119:19, 64, 87, 90, 119; 121:2; 124:8; 134:3; 135:6f, 12; 136:6, 21; 137:4; 138:4; 139:15; 140:11; 141:7; 142:5; 143:3, 6, 10; 146:4, 6; 147:6, 8, 15; 148:7, 11, 13; Prov 1:11f; 2:21f; 3:19; 8:16, 23, 29; 9:12; 10:30; 12:11; 15:6; 17:24; 21:19; 25:3, 25; 28:19; 30:4, 14, 16, 21, 24; 31:23; Eccl 1:4; 3:21; 5:2, 9; 7:20; 8:14, 16; 10:7, 17; 11:2f; 12:7; Song 2:12; Isa 1:2, 7, 19; 2:7f, 10, 19, 21; 3:26; 4:2; 5:8, 26, 30; 6:3, 11f; 7:16, 22, 24; 8:9, 19, 22; 9:1, 19; 11:4, 12, 16; 12:5; 13:5, 13; 14:1f, 7, 9, 12, 15f, 20f, 25; 16:1, 4; 18:1f, 6; 19:3, 24; 21:1, 9; 23:1, 8ff, 13; 24:3ff, 11, 13f, 16ff; 25:8; 26:1, 9f, 15, 18f, 21; 28:2, 22, 24; 29:4; 30:23f; 32:2, 13; 33:9, 17; 34:1, 7, 9, 15; 35:6f; 36:17, 20; 37:7, 11, 16, 20; 38:11; 39:3; 40:12, 21ff, 28; 41:2, 5, 9, 18f, 24; 42:4,5, 10; 43:6; 44:23f; 45:8f, 12, 18f, 22; 46:11; 47:1; 48:13, 16, 19f; 49:6, 8, 12f, 23; 51:6, 13, 16, 23; 52:10; 53:2, 8; 54:5, 9; 55:9f; 57:13; 58:14; 60:2, 18, 21; 61:7, 11; 62:4, 6, 11; 63:3, 6, 11; 65:16f, 25; 66:1, 8, 16, 22; Jer 1:1, 14f, 18; 2:6f, 15, 31; 3:2, 16, 18f; 4:5, 7, 16, 20, 23, 27f; 5:19, 30; 6:8, 12, 19f, 22; 7:7, 20, 22, 25, 33f; 8:2, 16, 19; 9:3, 12, 19, 21f, 24; 10:11ff, 18, 22; 11:4f, 19; 12:4f, 11f, 14f; 13:13; 14:2, 4, 8, 13, 15, 18; 15:3f, 10, 14; 16:3f, 13ff, 18f; 17:6, 13, 26; 18:16; 19:7; 22:10, 12, 26ff; 23:3, 5, 7f, 10, 15, 24; 24:5f, 8ff; 25:5, 9, 11, 13, 26, 29ff, 38; 26:6, 17, 20; 27:5f, 10f; 28:8, 16; 29:7; 30:3; 31:8, 12, 16, 23f, 32, 37; 32:8, 15, 17, 20ff, 37, 41, 43f; 33:2, 9, 11, 13; 34:1, 13, 17, 20, 22; 35:7, 11, 15, 19; 36:29, 31; 37:2, 7, 12, 19; 40:4, 6f, 9, 11f; 41:2, 18; 42:10, 12ff, 16f; 43:4f, 11f; 44:1, 8f, 13ff, 21f, 26ff; 46:8, 10, 12f; 47:2; 48:21; 49:21; 50:3, 8f, 16, 18, 20, 22f, 25, 28, 34, 38, 41, 46; 51:2, 4f, 7, 9, 15f, 25, 27ff, 41, 43, 49f, 52, 54; 52:6, 25, 27; Lam 2:1f, 9ff, 15; 3:34; 4:12, 21; Ezek 1:3, 15, 19, 21; 6:14; 7:2, 7, 21, 23, 27; 8:3, 12, 17; 9:9; 10:16, 19; 11:15ff, 24; 12:6, 12f, 19f, 22; 13:9, 14; 14:13, 15ff, 19; 15:8; 16:3, 29; 17:4f, 13; 19:4, 7, 12f; 20:5f, 8ff, 15, 28, 32, 36, 38, 42; 21:2f, 30, 32; 22:24, 29f; 23:15f, 27, 48; 24:7; 25:3, 6, 9; 26:11, 16, 20; 27:29f, 33; 28:17f, 25; 29:5, 9f, 12, 14, 19f; 30:11ff, 25; 31:12, 14, 16, 18; 32:4, 6, 8f, 15, 18, 23f, 26f, 32; 33:2f, 24, 28f; 34:6, 13, 25, 27ff; 35:14; 36:5f, 17, 20, 24, 28, 34f; 37:12, 14, 21f, 25; 38:2, 8f, 11f, 16, 18ff; 39:12ff, 18, 26; 40:2; 42:6; 43:2; 45:1, 4, 7f, 22; 46:3, 9; 47:13ff, 18, 21; 48:12, 14, 29; Dan 1:2, 12, 20; 2:10, 35, 39f; 3:1; 4:1, 10ff, 15, 17, 20ff, 27, 32f, 35; 6:25, 27; 7:4, 14, 17, 23; 8:5, 7, 10f, 18; 9:2, 6f, 15; 10:9, 15; 11:9, 16, 19, 28, 39ff; 12:1f, 4; Hos 1:2, 11; 2:3, 12, 15, 18, 21ff; 4:1ff; 6:3; 7:16; 8:1; 9:3; 10:1; 11:11; 12:9; 13:4f, 15; Joel 1:2, 6, 10, 14; 2:1, 3, 10, 18, 20f, 30; 3:2, 16, 19; Amos 1:11; 2:7, 10; 3:1f, 5, 11, 14; 4:13; 5:2, 7f; 7:2, 10ff, 17; 8:4, 8f, 11; 9:5ff, 15; Obad 1:3, 20; Jonah 1:13; 2:6; 4:2; Mic 1:2f, 10; 4:3, 13; 5:4ff, 11; 6:2, 4; 7:2, 13, 17; Nah 1:5; 2:13; 3:13; Hab 1:6; 2:8, 14, 17, 20; 3:3, 6f, 9, 12; Zeph 1:2f, 18; 2:3, 5, 11, 14; 3:8, 19f; Hag 1:10f; 2:4, 6, 21; Zech 1:10f, 21; 2:6, 12; 3:9; 4:10, 14; 5:3, 6, 9, 11; 6:5ff; 7:5, 14; 8:7, 12; 9:1, 10, 16; 10:10; 11:6, 16; 12:1, 3, 12; 13:2, 5, 8; 14:9f, 17; Mal 3:11f; 4:6
Mateus 24:36
MacArthur - Although there will be observable, worldwide, and unmistakable indications of His coming just before it occurs, the exact time will not be revealed in advance. Of that day and hour no one knows, Jesus declared categorically. The signs He had just been describing will be conclusive proof that His arrival is very near. Once they have begun, the general time period of His return will be known, because one of the key purposes of the signs will be to make it known. But even during those sign-days the precise day and hour of Jesus' appearing will not be known, a truth He reiterates several times in this Olivet discourse (see Mt 24:42, 44, 50; 25:13). William
Mateus 24:36
MacArthur notes the following: Therefore, even on this last day before His arrest, the Son did not know the precise day and hour He would return to earth at His second coming. During Christ's incarnation, the Father alone exercised unrestricted divine omniscience. Ed Glasscock echoes this understanding: "The Lord did not attempt to display His deity but rather, in contrast, emphasized His humanity. As an obedient servant in His humanity, Jesus did not know the day or the hour of His return." Jesus is saying that in essence He was not telling them at that time when He was returning. However, this does not mean that those at a future time would not be able to know when He was returning. Yeager says: "The thought of the context is that at the time that Jesus spoke this to His disciples, and even yet now, at the current writing, nobody knows the day and the hour." 4 It is not until after the rapture, when one is in the tribulation that God's prophetic clock will resume ticking. For believers living during that time they will be able to know at least the day when Christ will return to planet earth. (Ed: see discussion of this statement) (Matthew 24:36-39 No One Knows) (Bolding added) Zodhiates explains nor the Son not knowing about the timing of His return - If we take the unqualified "Son" here as the Son of man-not the Son of God-then we can offer the rational interpretation that the triune God, the Father, the Word, and Holy Spirit, did not reveal to the human nature of Christ (the "Son of man" who "increased in wisdom" [Lk 2:52]) the time of His return of which the Lógos (Second Person of the Godhead) or Infinite Wisdom had no need of revelation. In His humanity, He may have laid aside this particular detail as He did His glory. This is logically scriptural, and it was the mainstay argument of the most famous Greek Trinitarian in Christian history, Athanasius. It was used successfully against the Arians in the fourth century, the Nestorians in the fifth, and against every cult that has denied the Trinity since. (Exegetical Commentary on Matthew) Hiebert has an interesting thought noting that "God's wisdom graciously withheld any indication of a definite date for the Second Coming, otherwise no believer living before the indicated date could have experienced the purifying hope of His coming (1John 3:2-3)."
Mateus 24:36
MacArthur says "The time period of the second coming will be known (Ed: He is referring to the "general" time period), it has to be known. It has to be known because of all the sequence of events. The abomination of desolation will be an historical event. The tremendous worldwide conflicts, the wars, the rumors of wars, the nation rising against nation, kingdom against kingdom, the famines, the pestilences, the descriptions of Revelation 6-18 where the fresh water is devastated and the salt water is devastated and the sea is turned to blood and where the day is set off its normal cycle and daylight is shortened and there's a greater amount of darkness, and all of those events that are very observable will indicate that it is the general period and the general time of the Second Coming. But the day and the hour will not be known. That will come with suddenness in an unexpected way. The period of the Tribulation, very clearly indicated, and we know the coming of the Son of Man, verse 29 says, is immediately after the Tribulation. But how immediately, we don't know." To approach it another way, remember this: That both Daniel in the Old Testament and John in the New Testament writing in Revelation tell us that the Tribulation period, the Great Tribulation, is a period of three and a half years, 42 months, 12 hundred and 60 days. We find that in Daniel 7:25, 9:27, and 12:7. We find it in Revelation 11 verses 2 and 3, in Revelation chapter 12 verse 14 and Revelation 13 verse 5. So there are all those indicators, very clearly, that that's a three-and-a-half-year period. It starts with the abomination of desolation in Mt 24:15, the antichrist setting up his self-worship. So that's very observable. Then it'll be three and a half years. Immediately after, says Mt 24:29, comes the sign of the Son of Man in heaven. Now, how immediately after, we don't know. And once the sign comes, we don't know how long it'll be before He actually establishes the kingdom. So there's some latitude in that. There's a period of time in there - Daniel gives us a hint of it because in Daniel 12:11, Daniel speaks of a period of testing and tribulation of 1290 days, so he adds another 30 days on the end. And then in Daniel 12:12, he speaks of 1335 days - he adds another 45, making a total of 75 days. So Daniel sees a three-and-a-half-year period, 42 months, 1260 days, and then he sees another period, which is not described, as to its content of 75 days. So we don't know exactly the day and the hour. The time period, yes; the general period, yes. Now, we only know that once that period has begun, right? We don't know it now because we don't know what generation that's going to come upon. It will be initiated with the Rapture of the church. That hasn't happened. And then three and a half years of peace as antichrist comes to the political rescue of the Middle Eastern country of Israel and brings them safety and starts to build his revived Roman Empire in Europe. And everything's going along fine. And then it's in the middle of that seven-year period that all this begins when he sets up the worship of himself. So the Rapture, the rise of antichrist, the birth pains, the sign of the Son of Man, those have not happened yet. We don't know what generation they will come upon. It could be this generation. It could happen any moment, the church removed and the Tribulation begins. So we don't know what generation it is. But the generation that it comes upon, even with all those signs, even with all that goes on, still won't know the exact day and the exact hour when Christ is coming. That is a secret. Now, this is not talking about the Rapture, this is talking about the second coming. We're at the end of the Tribulation here, as is every obvious from verse 29. We have passed through the time of the Tribulation in the thinking of Matthew and the teaching of our Lord. (Ready or Not—Here I Come!, Part 1) Thomas Ice disagrees with MacArthur asking What does this mean (Ed: Jesus' statement in Mt 24:36) in light of the fact that Matthew 24:4-31 speaks concerning the tribulation period that is seven 360-day years, divided at the midpoint by the abomination of desolation? In other words, alert believers in the tribulation should be able to know the exact day of the Second Coming. I believe that believers in the tribulation will indeed be able to know the day of Christ's return since Luke 21:28 says, "But when these things begin to take place, straighten up and lift up your heads, because your redemption is drawing near." Also, Matthew 24:34 is a time related statement saying that the generation that sees "all these things," (i.e., the events of the seven-year tribulation) will not pass away until Christ returns." (Matthew 24:36-39 No One Knows) In his Study Bible notes MacArthur writes that "even with all those indisputable signs and precisely designated periods, the exact day and hour will not be known by any human beings, not even Tribulation believers, in advance." (MacArthur New Testament Commentary) So whether a Tribulation believer cannot know (MacArthur) or can know (Ice) the day of Christ's return, one thing is certain. Anyone who becomes a believer during the Tribulation/Great Tribulation will certainly know that the return of Christ is very near (within the next seven years) and given the persecution and martyrdom inflicted by the Antichrist (in the last 3.5 years - the Great Tribulation), this sure hope will be soul stabilizing truth that enables tried saints to endure to the end (either the end of their life if martyred or to the end of the age when Christ returns, cp Mt 24:13-note)! Perhaps John Walvoord offers the balanced explanation - In any case, Christ points out that while prophecy is absolutely certain of fulfillment, the day of the Second Coming is not revealed, although the approximate time will be known by those living in the Great Tribulation… While these illustrations, beginning in Mt 24:32, have as their primary interpretation and exhortation the situation immediately preceding the Second Coming of Christ, there are parallels to those living today in expectation of the rapture. Believers today also need to be faithful, to be recognizing the signs of the times, and to be living in such a way that they are ready for the Lord's return. Even among those who differ in their basic interpretation of prophecy, there is this constant unifying note of being ready for the Lord's return. John Calvin, for instance, in commenting on 1 John 2:18, states, "It behooves us to comfort ourselves at this day, and to see by faith the near advent of Christ … nothing more now remained but that Christ should appear for the redemption of the world." Martin Luther likewise anticipated the early return of the Lord, stating "I think the last day is not far away." He also adds, "The world runs and hastens so diligently to its end that it often occurs to me forcibly that the last day will break before we can completely turn the Holy Scriptures into German. For it is certain from the Holy Scriptures that we have no more temporal things to expect. All is done and fulfilled." So today, even though we may not understand all the prophetic Word and may not interpret it alike, believers should be looking for the coming of the Lord. As stated in 1John 3:3, "And everyone who has this hope (1Jn 3:2) on Him purifies himself, just as He is pure." (Matthew: Thy Kingdom Come - Matthew 24 The Signs of the End of the Age) ><>><>><> Robert Neighbour asks "Is Christ's Coming Near?" -- "For yet a little while, (how little, how little) and He that cometh will come, and will not tarry" (Heb. 10:37). We may not know the day of the coming of Christ, but we certainly may know the times and the seasons. If the men of the world can discern the sky and foretell whether it will be fair or foul weather, surely we can discern the signs of the times (see Mt 16:3). Where is the bride that does not know that her marriage draws near? She knows it long before the public knows. It is her secret; it is the joy of her heart; and God has written certain things across the years by which we will know when the time of His coming is near. 1. There are the Jewish signs. Truly when the fig tree puts forth its leaves, we know that summer is nigh; so also when we see Israel turning her face toward Jerusalem, her long cherished home, we know that Christ is near; even at the doors. 2. Spiritual signs proclaim His coming. To our minds, there is no sign of Christ's soon coming so marked as these. All over the world to-day, ministers who know the Book, and saints who love the Lord, are preaching and proclaiming the blessed hope of the Lord's return. 3. Moral signs proclaim His coming. The fact that evil men and seducers are waxing worse and worse; that the apostasy with its denials of the faith has come. All of these proclaim the soon coming of the Lord. There are many other signs of Christ's soon coming, surely He is near, even at the door. Many are the signs that greet us, As we lift our eyes — they meet us, Christ is coming — He is near: Far and wide the cry is sounding, Through the world it is resounding; Soon the Bridegroom will appear. O then, let your lamps burn steady, Be ye robed and be ye ready; That the wedding ye may share. Don't delay your preparation, Men of every tribe and nation, For the Coming now prepare. ><>><>><> False Predictions - Tell us, when will these things be? And what will be the sign of Your coming, and of the end of the age? —Matthew 24:3 - News that a solar eclipse would take place on July 22, 2009, brought an alarming prediction. It was predicted that the eclipse would sufficiently affect gravitational pull, causing tectonic plates to "pop a seam," resulting in a sizable earthquake and a subsequent devastating tsunami in Japan. The US Geological Survey responded that no scientists "have ever predicted a major earthquake. They do not know how, and they do not expect to know how, anytime in the foreseeable future." There have also been many false predictions about the date of Christ's second coming—despite our Lord's emphatic words: "But of that day and hour no one knows, not even the angels of heaven, but My Father only" (Matt. 24:36). Christ told His followers that instead of trying to predict the date of His return, they should "watch" (Mt 24:42) and "be ready" (Mt 24:44). Peter warned, "The day of the Lord will come like a thief." Then he added: "What kind of people ought you to be? You ought to live holy and godly lives" (2 Peter 3:10-11 NIV). Striving to live for God—that's what Jesus wants us to focus our energy on while we wait for that "blessed hope and glorious appearing of our great God and Savior Jesus Christ" (Titus 2:13). When someone says, "I can discern Exactly when Christ will return," Don't be deceived or led astray— The Lord said we can't know the day. —Sper Look for Christ's return, and you'll live for Christ's glory. ><>><>><> Day Unknown - Of that day and hour no one knows, not even the angels of heaven, but My Father only. —Matthew 24:36 - To many Londoners, 1666 looked like the year when Jesus would return. Prophecy enthusiasts had added 1,000 years since Christ's birth to 666, the number of Antichrist, to arrive at the date 1666. The world did seem to be on the verge of destruction when in 1665 a plague claimed the lives of 100,000 people in London. Then in September 1666, a London fire destroyed tens of thousands of buildings. Some wondered, Didn't the Bible predict catastrophes at the end of the world? (see Matt. 24:1-8). Yet the year 1666 passed, and life went on seemingly as it had before. Even in our own day, there are those who have predicted the end of the world. A date is predicted, the media covers the frenzy, and then that day passes uneventfully. In God's wisdom, the actual time of Christ's return has been kept from us. Jesus said, "Of that day and hour no one knows, not even the angels of heaven, but My Father only" (Matt. 24:36). This any-moment aspect of Jesus' return helps keep believers motivated in Christian service and spiritual growth all the time—not just near a certain date (Mt 25:1-13; 1 John 3:2-3). Be assured, Christ's personal return will take place. And as we await that day, our lives should be marked by "holy conduct and godliness" (2Peter 3:11). Should He come in the dawn of morning, At noon or at twilight dim, I only pray that every day I'll be waiting and watching for Him. —Bearden No doctrine is more closely linked to practical daily living than that of the Lord's return. ><>><>><> "No, not really," I replied, wondering what was behind her question. But the reason soon became clear. She said that many people had expected Jesus to come on January 1, 2000, to take believers to heaven. Ever since Jesus left this earth, people have tried to interpret history in the light of prophecy and predict the day of His return. After centuries of unsuccessful date-setting, many well-meaning believers have been surprised—and disillusioned—on the day after they were supposed to be gone. When Jesus told His disciples about His second coming, He said that only God the Father knew the day and hour (Matthew 24:36). Jesus gave many details about the time, but one practical truth stands out: If we are faithfully serving Him, we'll be ready no matter when He comes. O Lord, we do not need to know Exactly when You will return; So give us patience as we make A godly life our main concern. —Sper If Christ comes today, will you be ready to meet Him? ><>><>><> Perhaps Today - You also be ready, for the Son of Man is coming at an hour you do not expect. —Matthew 24:44 A year ago, I read an article saying that millions of TV sets in the United States would stop working today unless they were able to receive digital signals. Notices appeared in electronics stores, and the government even offered a free $40 coupon toward the purchase of a converter box. I suspect that most people took the necessary steps to make sure their TV set would work when they turned it on today. We usually respond well to warnings tied to specific dates, but often fail to prepare for an event that will come "some day." When the disciples asked Jesus about the date of His return (Matt. 24:3), He told them that only God the Father knows: "But of that day and hour no one knows, not even the angels of heaven, but My Father only" (Mt 24:36). Then He urged them to be prepared so that they would not be taken by surprise. "Therefore you also be ready, for the Son of Man is coming at an hour you do not expect" (Mt 24:44). "Perhaps Today" When we make our daily plans, are we aware that Christ may return? Are we prepared to meet Him? The darkness deepens! Yes, but dawn is nearer! The Lord from heaven may soon be on His way; The "blessed hope" in these dark days grows dearer, Our Savior Christ will come—perhaps today! —Smith If Christ comes today, will you be ready to meet Him? ><>><>><> Are You Ready? - When Jesus promised His disciples that He would one day return to earth, He said He would come at a time they did not expect (Matthew 24:44). Therefore, people today who set dates for Christ's second coming are really wasting their time. Jesus never told His followers how to calculate the day of His return. Rather, He emphasized that our main priority is to make sure we're ready for Him, and that we are occupied in His service when He comes (Mt 24:45-46). A woman who lived by this teaching was shopping in a small country store. Several young people were just standing around doing nothing. Knowing she was a Christian, they began ridiculing her. "We hear you're expecting Jesus to come back," they jeered. "That's right," she replied brightly. "Do you really believe He's coming?" they asked. "Absolutely," she answered. They said, "Well, you'd better hurry home and get ready. He might be on the way!" Facing them, she said, "I don't have to get ready—I keep ready!" Are you ready for the arrival of God's Son? Will you be glad to see Jesus when He returns? If not, get ready now. Without delay, turn away from your sin and trust Jesus Christ as your Lord and Savior. Then keep ready by walking in His will every day. The Christ I love is coming soon, It may be morning, night, or noon; My lamps are lit, I'll watch and pray; It may be today, it may be today. —Bixler Jesus may come at any time, so we must be ready all the time. ><>><>><> Are You Ready? (Part 2) - Two unusual things happened as I was sitting in a restaurant having my usual breakfast of a bagel and coffee. First I read an article on the front page of the newspaper. It quoted a certain Christian author who theorized that Christ would call millions of Christians to heaven before sundown that particular day. A few minutes later, a friend walked up, sat down, and began to tell me that his life had been dramatically changed. He said that for the first time in his life he was ready to meet the Lord. This was good news, since we had often discussed his unwillingness to live in a manner consistent with his claim to be a Christian. He said he had decided that it was all or nothing. He had an amazing peace, and now he was also concerned about others. When I asked him what had happened, he told me he had read the book I had been reading about in the newspaper. He said he finally realized that whether Christ came on that day or another day, he would have to stand before the Lord eventually. To claim that Christ will come today may result in a false alarm. But to believe that Christ may come today and that we will have to answer to Him will motivate us to live for Him. Are you ready? When we live with expectancy, Awaiting Christ's return, Our diligent obedience Becomes our main concern. —Sper Plan as if Christ's return is many years away; live as if He will come today! ><>><>><> Dirty Dishes - Abide in Him, that when He appears, we may have confidence and not be ashamed before Him at His coming. —1 John 2:28 - When I was a boy, my father often traveled to other cities to speak at churches and Bible conferences. Sometimes my mother would accompany him, leaving my brother and me alone for a few days. We enjoyed being independent, but we detested doing the dishes. I remember the time we tried to put off that dreaded chore as long as possible by stacking all the dirty plates, glasses, and silverware in the oven after each meal. At the end of the week, there was hardly any room left. Then, on the evening before Mom and Dad were to return, we rolled up our sleeves and cleaned up the whole mess. It took hours! How ashamed we would have been if our parents had come back earlier than we expected. Because we don't know exactly when Christ will return (Matthew 24:36,42,44), we must not get lazy in our Christian walk. The expectancy of His any-moment appearance should help us to be "faithful and wise" servants (Mt 24:45) and to live in a way that "we may have confidence and not be ashamed" when He comes (1 John 2:28). Yes, Christ will come again, just as He promised. Perhaps today! Do you have any "dirty dishes"? Now is the time to get ready. Faithful and true would He find us here If He should come today? Watching in gladness and not in fear, If He should come today. —Morris Live as if Christ is coming back today. ><>><>><> Sean O'Connell - A SECOND- AND THIRD-CENTURY Roman clergyman calculated that Jesus would return in AD 500. His prediction was based on the dimensions of Noah's Ark. Christ did not return at that time. On January 1, 1000 many Christians in Europe, as you can imagine, predicted the end of the world. Sadly, some Christians, if they can be called that, reacted to that millennial mark in a military fashion. As the first of the year approached, Christian armies traveled to some of the pagan countries in Northern Europe in order to make converts, by force if necessary, before Christ returned. Christ did not return then. In 1415 the Taborites, a group greatly influenced by the apocalyptic writings of Joachim of Fiore (ca. 1135-1202), thought that Christ would return once they shed "the blood of the enemies of Christ"-i.e., defeated their persecutors. The group disbanded after they didn't fare so well against the German army. Christ did not return. Also in the Middle Ages, Pope Innocent III took the number 618 (the year Islam was founded) and added the number 666 (the number of the beast) to get 1284 as the year of Christ's final judgment. Christ did not return. On February 14, 1835 Joseph Smith, the founder of The Church of the Latter Day Saints, called a meeting of Mormon leaders. He announced that Jesus would return within fifty-six years (History of the Church, 2:182). Earlier, in or around the year 1832, Smith wrote in Doctrines and Covenants, 130.17, "I prophesy in the name of the Lord God, and let it be written-the Son of Man will not come in the clouds till I am eighty-five years old." Smith would have been eighty-five in 1890. Unfortunately a mob murdered him before his thirty-ninth birthday. Christ did not return. William Miller, founder of a popular end-times movement that bore his name-"Millerism"-predicted that the second coming would occur sometime between 1843 and 1844. Christ did not return. In 1874 Charles Taze Russell, founder of what is now known as the Bible Student movement, from which came the Jehovah's Witnesses (Watchtower and Tract Society) and other organizations, predicted the rapture in 1910, followed by the end of the world and Christ's invisible return in 1914. Christ did not return (or at least no one saw him). In 1986 the group The Children of God predicted that Russia would defeat the United States and Israel, establishing a worldwide dictatorship. Then, in 1993, Christ would return. Christ did not return. In 1988 Whisenant Edgar wrote the book 88 Reasons Why the Rapture Is in 1988, and Colin Deal wrote Christ Returns by 1988. Those books sold over four million copies. Christ did not return. Lee Jang Rim of the church Mission for the Coming Days prophesied that Jesus would return through the Sydney Harbor on October 28, 1992. Christ did not return (and sadly, Rim did not return as well, walking away with 4.4 million dollars from his followers' life savings). In 1998 a Taiwanese cult in Texas claimed that Christ would return and invite the faithful followers aboard a UFO. Christ did not return (and to my knowledge, no UFO was spotted). Also in 1998-a good year for such prophecies, as 666 times three equals 1998-psychic Edgar Cayce taught that a secret, underground chamber would be discovered between the paws of the Great Sphinx in Egypt. Within that chamber would be documents about the history of the lost city of Atlantis. This new revelation would activate the second coming of Christ. Christ did not return. In 2000 … well, the list of prophecies is too long. Each time Christ did not return. To give one final example, Harold Camping (earlier in September 1994 and again 106 days ago before this sermon was preached) predicted the end of the world. He advertised on his fifty-five radio stations and on 6,000 billboards, "Judgment Day is coming/May 21, 2011. The Bible guarantees it!" You could even sign up for a live Twitter feed at Twitter.com/endofworldmay21. I doubt that Twitter feed is feeding anything now. Christ did not return. Camping then, without apology for his earlier false prediction, named October 21, 2011 as the right date for Christ's return. Again Christ did not return. (Matthew Commentary-Preaching the Word) THE GREAT DISAPPOINTMENT - "Of that day and hour no one knows" Mt 24:36 - Those words seem clear enough, but the disregarding of them led to one of the most highly anticipated—and most disappointing—days in history. The churches of northeastern America grew rapidly in the early 1800s, fueled by one revival after another. The new Christians had little theological education, yet many of them began to discuss details of biblical prophecy with great vigor. Speculation boiled over the exact day and year when Christ would return, and among the speculators was William Miller of New York. Miller, when newly converted, had torn into the prophecies of Daniel, concluding in 1818 that Christ would return in 1843 or 1844. When he later began preaching, this became a keynote of his messages, and his listeners, finding him earnest, eloquent, and sincere, multiplied. He finally announced that Christ would return to earth on October 22, 1844. The financial panic of 1839 contributed to the belief that the end of the world was approaching. Enthusiasm for Christ's return became so great that prophetic charts were added alongside stock market listings and current events in the newspapers. Miller's teachings swept through New England, and large numbers espoused Millerism. As the morning of October 22, 1844, dawned, a sense of fear and foreboding fell over New England. People gathered on mountaintops and in churches. Normal activities ceased as everyone awaited the sudden rending of the skies and the end of the world. When the day passed uneventfully, many Christians grew disillusioned. The unsaved became cynical. The following years saw a decline in conversions, and the period of revivals came to an abrupt end. The event became known as "The Great Disappointment." (Nelson's complete book of stories, illustrations, and quotes) The Second Coming of Christ in Outline I. Time of Christ's Return A. Unknown: Matthew 24:36; Mark 13:32 B. Unexpected: Matthew 24:44 II. Other Terms for Christ's Return A. The Times of Refreshing: Acts 3:19 B. The Day of God: 2 Peter 3:12 C. The Last Days: 2 Timothy 3:1 D. The Revelation of Jesus Christ: Revelation 1:1 E. The Glorious Appearing of Our Great God and Savior, Jesus Christ: Titus 2:13 F. The Day of Jesus Christ: Philippians 1:6 G. The Appearing of the Chief Shepherd: 1 Peter 5:4 H. The Blessed Hope: Titus 2:13 III. The Manner of His Coming A. Sudden and unexpected: Matthew 24:44; Luke 12:40 B. The same way he ascended: Acts 1:11 C. Like a thief in the night: 1 Thessalonians 5:2; 2 Peter 3:10; Rev. 16:15 D. Like a flash of lightning: Matthew 24:27 E. In the clouds: Matthew 24:30; Revelation 1:7 F. With a trumpet, a shout, and the cry of the archangel: 1 Thessalonians 4:15-16 G. Accompanied by angels: Matthew 16:27; 2 Thessalonians 1:7 H. With his saints: 1 Thessalonians 3:13; Jude 14 I. With great glory: Matthew 16:27, 25:31 J. In flaming fire: 2 Thessalonians 1:8 IV. The Purpose of His Coming A. To be glorified with his saints: 2 Thessalonians 1:10 B. To raise the dead in Christ: 1 Thessalonians 4:16 C. To rapture the living saints: 1 Thessalonians 4:17 D. To reign on the earth: Isaiah 24:23; Revelation 11:15 E. To judge and reward his saints: 1 Corinthians 3:11-15; 2 Corinthians 5:10 F. To defeat the devil forever: Revelation 20:10 V. Our Duties in Relation to His Return A. Consider it close at hand: Romans 13:12; Philippians 4:5 B. Be prepared: Matthew 24:44,46 C. Look for it: Philippians 3:20; Titus 2:13 D. Love his appearing: 2 Timothy 4:8 E. Put on the armor of God: Romans 13:12-14; 1 Thessalonians 5:8 F. Wait patiently for it: 1 Corinthians 1:7; Hebrews 9:28; James 5:7-8 G. Purify ourselves in light of it: 2 Peter 3:11-12; 1 John 3:1-3 H. Pray for his coming: Matthew 6:10; Revelation 22:20
Mateus 24:43-51
MacArthur comments - The element of surprise associated with a thief's clandestine arrival fits the point of the unexpectedness of the Lord's return. Scripture uses the figure of a thief in other eschatological passages: 1Thessalonians 5:2-note For you yourselves know full well that the Day of the Lord will come just like (simile) a thief in the night. 2Peter 3:10-note But the Day of the Lord will come like (simile) a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up. Rev 3:3-note 'So remember (present imperative) what you have received and heard; and keep it, and repent. Therefore if you do not wake up, I will come like a thief, and you will not know at what hour I will come to you. Donald Grey Barnhouse - Coming as a thief always denotes an unexpected coming in judgment because a thief comes to rob and destroy. Christ is never said to come for His church as a thief. "The first phase of the Lord's coming is as a bridegroom and the second phase is as a thief. He does not come upon His bride as a thief and He does not come upon the apostates and unregenerate world as a bridegroom." Tony
Mateus 24:43-51
MacArthur - The only way to avoid spiritual loss is to be ready at all times for Christ's return. The best way to be ready is to be born again! Jesus declares… And He was saying to them all, "If anyone wishes to come after Me, let him deny himself, and take up his cross daily, and follow Me. For whoever wishes to save his life shall lose it, but whoever loses his life for My sake, he is the one who will save it (Speaking of our spiritual death with Christ - Ro 6:2-11-note). For what is a man profited if he gains the whole world, and loses or forfeits himself? For whoever is ashamed of Me and My words, of him will the Son of Man be ashamed when He comes in His glory, and the glory of the Father and of the holy angels. (Lk 9:23-26, cp 2Ti 2:12,13-note) In Matthew 25:13 Jesus warned "Be on the alert (gregoreuo in the present imperative) then, for you do not know the day nor the hour."
Mateus 24:43-51
MacArthur applies this section noting that "Unbelievers, represented by the evil slave, will also be held responsible for what they do with their stewardship from God. During the end time, some unbelievers will remain openly sinful and rebellious against God, caring nothing for His truth or His mercy. Others will be aware of their lost condition and of their need of a Savior but will put off believing, thinking they will have time after fulfilling their own selfish interests but before He comes in judgment. They will say by their lives if not by their words, My master is not coming for a long time. (MacArthur New Testament Commentary) Ryrie - The evil servant's belief (that the master would not return soon) affected his conduct toward others (as is always true). Alexander Maclaren on My master is not coming for a long time - This portrait presupposes that a long period will elapse before Christ comes. The secret thought of the evil servant is the thought of a time far down the ages from the moment of our Lord's speaking. It would take centuries for such a temper to be developed in the Church. What is the temper? A secret dismissal of the anticipation of the Lord's return, and that not merely because He has been long in coming, but as thinking that He has broken His word, and has not come when He said that He would. This unspoken dimming over of the expectation and unconfessed doubt of the firmness of the promise, is the natural product of the long time of apparent delay which the Church has had to encounter. It will cloud and depress the religion of later ages, unless there be constant effort to resist the tendency and to keep awake. The first generations were all aflame with the glad hope 'Maranatha'—'The Lord is at hand.' Their successors gradually lost that keenness of expectation, and at most cried, 'Will not He come soon?' Their successors saw the starry hope through thickening mists of years; and now it scarcely shines for many, or at least is but a dim point, when it should blaze as a sun. (Matthew 24:42-51 Watching for the King) Recall that about 1 in every 20-25 NT passages refers directly or indirectly to the Lord's return, indicating that the Spirit wants to emblazon this truth on our hearts that it might rightly direct our thoughts, words and actions! Master (owner)(2962)(kurios) see above. Derek Prince asks "What is the feature of this evil servant? He says, "My master is delaying his coming." In other words, he has lost the vision of the imminent reality of the Lord's return. In churches where the coming of the Lord Jesus is not proclaimed as a reality, the standards of holiness will never be like those of the New Testament. Jesus' return is an essential truth to produce holiness in God's people." (Ibid) Not coming (5549)(chronizo) means be late, to delay, to tarry, to linger, or to fail to come for a long time. The other sense is to continue in a state or place, to stay for a long time (Zacharias "delay in the Temple" = Lk 1:21). Jesus used this verb to describe the bridegroom (ultimately a picture of Himself) "delaying" (Mt 25:5). Jesus also used chronizo in Lk 12:45 "My master will be a long time in coming." The writer of Hebrews uses chronizo as he issues a strong warning "for yet in a little while, He Who is coming (Messiah) will come, and He will not delay. (Heb 10:37) Chronizo in NAS usage = is not coming for a long time(1), delay(2), delaying(1), will be a long time(2). Chronizo - 5x/5v - Mt. 24:48; 25:5; Lk. 1:21; 12:45; Heb. 10:37 Chronizo - 15v in Septuagint - Ge 32:4; 34:19; Ex 32:1 (= the people saw that Moses delayed to come down from the mountain,); Dt. 4:25; 23:21 (= When you make a vow to the LORD your God, you shall not delay to pay it, cp Eccl 5:4); Jdg 5:28; 2Sa 20:5; Ps. 40:17; 70:5 (= "Do not delay" requesting God's intervention); Pr. 31:21; Eccl. 5:4; Isa. 13:22; 51:14; Dan 9:19; Hab 2:3 (= "Though it tarries, wait for it; For it will certainly come, it will not delay."); Liddell-Scott-Jones Definition of Chronizo 1. intransitive, spend time, 2. last, continue, 3. persevere in doing, 4. take time, tarry, linger, 5. of ailments, to be or become chronic 6. of wine, to be or become old, to have age II Passive, 1. to be prolonged or delayed, 2. grow up, 3. to be located in time, made temporal, The epistles of John and Peter encourage us to keep a healthy attitude of anticipation regarding the return of our Lord: 1John 2:28 And now, little children, abide in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming. 2Peter 3:11 Since all these things are to be destroyed in this way, what sort of people ought you to be in holy conduct and godliness, 2Peter 3:14 Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless, Solomon warns "Because the sentence against an evil deed is not executed quickly, therefore the hearts of the sons of men among them are given fully to do evil." (Ecclesiastes 8:11) Stephen Olford - "My master is delaying his coming." —Matthew 24:48 - It is one of the Devil's greatest achievements to perpetrate this falsehood. For falsehood it is. The Scriptures declare "The Lord is not slack concerning His promise [of His coming], as some count slackness, but is longsuffering toward us, not willing that any should perish" (2Peter 3:9). The apostle says, "The time is short" (1Cor. 7:29). The Lord Jesus says, "Behold, I am coming quickly" (Rev. 3:11). Nevertheless, there are those who are controlled by their own lusts and by the Devil, who say, "Where is the promise of His coming? For since the fathers fell asleep, all things continue as… from the beginning" (2Peter 3:4). The apostle replies that these people are willingly ignorant of the Word of God. O Lord, make Your coming a living reality in my life; that the Hope may purify my heart even as You are pure. (According to Your Word) Matthew 24:49 and begins to beat his fellow slaves and eat and drink with drunkards;: kai archetai (3SAMS) tuptein (PAN) tous sundoulous autou esthie (3SPAS) de kai pine meta ton methuonton (PAPMPG): Beat: Isa 66:5 2Co 11:20 1Pe 5:3 3Jn 1:9,10 Rev 13:7 Rev 16:6 Rev 17:6 And: Mt 7:15 1Sa 2:13-16,29 Isa 56:12 Eze 34:3 Mic 3:5 Ro 16:18 Php 3:19 Titus 1:11,12 2Pe 2:13,14 Jude 1:12 MASTER'S DELAY ENERGIZES EVIL ENDEAVORS In Mt 24:48 the evil slave lost a fear of his master returning at any moment. This mindset now shows itself in his actions. There is a practical application because the way a man or woman thinks in the heart, determines how they will behave. How are you thinking about the Lord's return? Are you living with a sense that it would be today? Or are you becoming lax in your lifestyle because you feel like it will be a long delay? Peter exhorts his readers who are being tried with various afflictions writing "if you address as Father the One who impartially judges according to each man's work, conduct yourselves in (reverential) fear (not dread) during the time of your stay upon earth." (1Pe 1:17) Begins to beat his fellow slaves and eat and drink with drunkards - Remember that the way we behave says far more about what we believe that do our words. In other words, our lives speak louder than our lips! In the present case this slave's conduct belied his confession. Profession of Christ without possession of Christ is the most deadly and dangerous of all deceptions for it will destine one to destruction! As Jesus taught "you will know them by their fruits." (Mt 7:20) J R Miller - There are several things said her about this unfaithful servant. He is unbelieving. The delay of his lord leads him to conclude that he is not going to return at all. His unbelief leads him to abuse his position—he becomes tyrannical and despotic in his treatment of those placed under his care. Then his own habits become unworthy; we find him eating and drinking with drunken men. These are characteristics of those who reject Christ through unbelief and become unfaithful. (Devotional Hours with the Bible) Alexander
Mateus 24:43-51
MacArthur comments that "The evil activities Jesus then mentions, the beating of fellow slaves and eating and drinking with drunkards, are not meant to characterize every unbeliever during the Tribulation. But those activities reflect the attitude many of them will have. Because they think the Lord will not come for a long time, they will feel free to indulge themselves in whatever sins and pleasures they desire." (Ibid) Thomas Ice - This parable provides an instance in which what one thinks about the future will impact their behavior in the present. The servant who has a proper future orientation thinks that his master could return at any time. This is an important reason why he acts responsibly in the present. On the other hand, the servant who says, "my master is not coming for a long time," acts irresponsibly. Therefore, it is very important what one thinks about the future since it impacts present behavior. (Matthew 24:45-51 The Sensible Servant) John describes the purifying power of looking for the Master: Beloved, now we are children of God, and it has not appeared as yet what we shall be. We know that, when He appears, we shall be like Him, because we shall see Him just as He is. And everyone who has this hope (to be like Him when we see Him) fixed on Him purifies himself, just as He is pure.(1Jn 3:2-3+) Jesus repeats this in Luke 12:45-48+ "But if that slave says in his heart, 'My master will be a long time in coming,' and begins to beat the slaves, both men and women, and to eat and drink and get drunk. 46 the master of that slave will come on a day when he does not expect him, and at an hour he does not know, and will cut him in pieces, and assign him a place with the unbelievers. 47 "And that slave who knew his master's will and did not get ready or act in accord with his will, shall receive many lashes, 48 but the one who did not know it, and committed deeds worthy of a flogging, will receive but few. And from everyone who has been given much shall much be required; and to whom they entrusted much, of him they will ask all the more. Matthew 24:50 the master of that slave will come on a day when he does not expect him and at an hour which he does not know: echei (3SFAI) o kurios tou doulou ekeinou en hemera e ou prosdoka (3SPAI) kai en hora e ou ginoskei (3SPAI): Will come: Mt 24:42-44 Pr 29:1 1Th 5:2,3 Rev 3:3 MASTER'S RETURN UNEXPECTED KJV - The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, Master (owner)(2962)(kurios) see above. Slave (1401)(doulos) see above. MacArthur writes that to these evil slaves "the master will not come as Savior and King to bless and to reward but will come as Judge and Executioner to condemn and to destroy. He will cut the unbelieving slave in pieces and assign him a place with the hypocrites in eternal fire (Mt 24:51). (Ibid) Newton on day… hour - The use of a Hebraism paralleling day and hour emphasizes the certainty of Christ's return and the equal certainty that it is not on our timetable. The Master will return and with His return will be a reckoning. Each of the stories that Jesus tells of the Ten Virgins and the Parable of the Talents presses home this point. Christ comes back to judge and separate the righteous from the unrighteous, the wise from the foolish. His first coming bears witness to Jesus Christ coming as Savior and Redeemer. His return assures us that He comes to judge as Lord and King. None will escape His judgment. Though men cry out to the mountains and the rocks, "Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb," there will be no hiding (Rev. 6:16). He surprises the presumptuous when He returns. "The master of that slave will come on a day when he does not expect him." The careless and wanton display of sin in our day reveals presumption. Men presume that God is not God. Or if there is a God, He is at least nothing more than a big teddy bear that will do nothing about our sin. Can't you see the picture painted by our text? The slave tells himself that the master will be long delayed in returning, that he has plenty of time to live it up! Then he plays the big-shot, beating other slaves when they don't do what he tells them and spending his time with wild living. Like "Sharkey" in the 3rd volume of Tolkien's Lord of the Rings trilogy, he presumes that the rule of the king will not come to him, so he abuses others and ruins people's lives and pursues his own desires. But the day of reckoning comes! (Alert, Ready, and Faithful) Expect (4328)(prosdokao from prós = towards - adds the idea of "mental direction" to the already existing meaning of the verb + dokáo = look for denoting direction of one's mind toward something) means literally to look forward toward, to wait for, to look for, to anticipate. It means to give thought to something that is in the future and the context indicates whether one does this looking/waiting in a hopeful sense, with a longing, with fear (wait with anxiety, live in suspense), or in a neutral (or indifferent) state of mind. It describes the attitude saints should have as anticipating, waiting with watchfulness, being in expectation. John uses prosdokao writing "And as Jesus returned, the multitude welcomed Him, for they had all been waiting for Him." Clearly the context is His earthly life, but read the words applying them to His future return. Interesting! This begs a simple application question - Would I welcome His return today because I had been looking for it with a sense of longing? Interesting! Prosdokao: 16x in 15v - Mt 11:3; 24:50; Lk 1:21; 3:15; 7:19, 20; 8:40; 12:46; Acts 3:5; 10:24; 27:33; 28:6; 2Pe 3:12, 13,1 4: Know (1097)(ginosko) refers to experiential knowledge, not merely the accumulation of known facts.
Mateus 24:43-51
MacArthur says "To Jews it would therefore carry the unmistakable idea of destruction and death." (Ibid) "DICHOTOMIZED!" The evil slave sowed beating and will reap cutting! (cp Hos 8:7 " they sow the wind, And they reap the whirlwind.", Gal 6:7, 8-note) Cut… in pieces (saw asunder) (1371)(dichotomeo from dícha = separately + tome = to cut) means literally to cut in two, to cut in pieces and figuratively to punish with greatest severity. In the present context this verb is associated with a literal, eternal judgment. Schlier says that "Behind the term, which means to cleave, is the ancient penalty of cutting in two with the sword or saw." (TDNT) Dichotomeo gives us our English word dichotomy which describes a division between two things that are or are represented as being opposed or entirely different. As Phil Newton says in Mt 24:51 we see that "the separation involves divine justice: separation from the promises in the gospel, relationship to God through Christ, and comfort in the Father's house. Jesus has already laid siege upon the hypocrites in Mt 23:1-39. Their place is one of extreme anguish and misery that never ends." (Alert, Ready, and Faithful) Dichotomeo is used in the literal sense in the Septuagint translation of Ex 29:17 (the only Lxx use) describing the preparation of an animal sacrifice ("cut the ram into its pieces"). To Jewish ears, Jesus' use of this word would clearly convey an unmistakable image of destruction and death! There are only 2 NT uses of dichotomeo both in a similar context describing the punishment for an evil slave - Mt 24:51 and Lk 12:46. Moulton-Milligan describe a secular use of dichotomeo - The word is found in a very touching sepulchral inscription from Lycaonia which on account of its simplicity and pathos may be given entire, "Gordianus to my sweetest wife Gaiana, sweetest beyond honey, who lived with me honorably for a little time, and to my firstborn son Ambrosius, who cut me off from living through many years. For as soon as he had fulfilled fifty days he followed his sainted mother. But I shall come down to you when I have fulfilled my appointed portion of life." Henry Alford on cut in pieces - The expression here is perhaps not without a symbolical reference to that dreadful sundering of the conscience and practice which shall be the reflective torment of the condemned:—and by the mingling and confounding of which only is the anomalous life of the willful sinner made in this world tolerable. (Greek Testament Critical Exegetical Commentary) John Walvoord notes that "The implication of this passage is that belief in the second coming of Christ is linked to belief in the first coming of Christ. If one accepts what Christ was and did in His first coming, he will also accept what Christ will be and do at His second coming and, accordingly, will live in preparation." (Every Prophecy of the Bible) A hypocrite is one who pretends to be other than he really is. Does that describe your spiritual life? Raising your hands singing lustily on Sunday and reaching for worldly lusts during the week? While Paul does not use the actual word hypocrite, nevertheless he gives us a good description of one describing those "holding to a form of godliness, although they have denied its power." (2Ti 3:5-note)
Mateus 24:43-51
MacArthur - When He appears, the same resplendent glory and power (see Matt. 24:30) that will draw His own people to Him in loving gratitude will repel most unbelievers in hateful indignation. For the former it will be the time of final reception and redemption; for the latter it will be the time of final rejection and judgment. All unbelievers-those who completely reject the Lord and those who think one day they will trust in Him, those who are honest in their unbelief and those who are hypocritical in their faith-will suffer the same destiny of hell. In that place there will be weeping…and the gnashing of teeth, figures representing inconsolable grief and unremitting torment. The thrust of Jesus' warning is not simply to inform unbelievers about the horror of facing an eternal hell but to use that dreadful prospect as a motive for believing in Him in order to escape it. His appeal is to believe while there is opportunity, rather than foolishly wait for a supposedly more propitious time that might never come and might not be taken advantage of if it did come. (See Matthew Commentary) Weeping and gnashing of teeth - (Mt 8:12, 13:42, 50, 22:13, Mt 24:51, Luke 13:28) This is a description of the eternal agony unbelievers will experience in the Lake of Fire. Notice that in Luke 13:28 Jesus teaches that those being tormented by fire and brimstone will also be tormented for they will be able to " see Abraham and Isaac and Jacob and all the prophets in the kingdom of God!" This is absolutely mind boggling and makes one want to fervently, frequently pray for the unsaved and preach the Gospel! Stanley Toussaint: "Invariably throughout Matthew this phrase refers to the retribution of those who are judged before the millennial kingdom is established (Mt 8:12; Mt13:42, Mt 13:50; Mt 22:13; Mt 25:30)." (BORROW Behold The King: A Study of Matthew - Cyril Barber's review "It is fair to say that Toussaint has produced a work that places all Bible-believing Christians in his debt."). Lawrence Richards - This was why repentance and faith in Jesus are such urgent matters. Individuals who failed to turn to Him will be shut out of the future kingdom, where "there will be weeping … and gnashing of teeth." (The 365 Day Devotional Commentary. Victor Books)