Mateus 24
Kenneth Wuest · Citado em PreceptAustin
Mateus 24
Wuest comments that "This election does not imply the rejection of the rest (those not chosen out), but is the outcome of the love of God lavished upon those chosen-out." (Wuest) If you wrestle with election and free will notice the juxtaposition of these two doctrines in Paul's last letter... Remember Jesus Christ, risen from the dead, descendant of David, according to my gospel (NOTICE NOW HOW PAUL DESCRIBES THE "WORKING OUT" OF HIS GOSPEL), 9 for which I suffer hardship even to imprisonment as a criminal; but the word of God (~"THE GOSPEL") is not imprisoned. 10 For this reason (SINCE THE GOSPEL IS THE POWER OF SALVATION Ro 1:16) I endure all things for the sake of those who are chosen (PAUL'S ENDURANCE FOR THE ELECT SHOWS , so that they also may obtain the salvation which is in Christ Jesus and with it eternal glory. (2 Timothy 2:8-10) Henry
Mateus 24
Wuest explains that "election does not imply the rejection of the rest (those not chosen out), but is the outcome of the love of God lavished upon those chosen-out." (Word Studies) Webster's Dictionary definition of elect is not bad -- "to pick out; to select from among two or more, that which is preferred...in theology, to designate, choose or select as an object of (divine) mercy or favor". In the context of Jesus replying to the questions of His Jewish disciples (Mt 24:3-note, Mk 13:3 = "Peter and James and John and Andrew"), many would interpret this a reference primarily to the elect from Israel (aka the believing Jewish remnant), those Jews who have been born again by grace through faith in Yeshua. Of course, this truth would still apply to any and all elect who are alive at this time. J Vernon McGee on the elect - In the Scriptures there are two elect groups: the elect of the nation Israel and the elect of the church. We have to use common sense to determine which group is meant. Who has our Lord been talking about up to this point? Israel. All right, Israel is the elect in this verse, also. Jesus is not talking about the church. (Thru the Bible commentary) Day Unknown - 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 Mt. 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. Matthew 24:25 " Behold, I have told you in advance: idou proeireka (1SRAI) humin: CLICK FOR >60 ENGLISH TRANSLATIONS OF THIS VERSE Isa 44:7,8 46:10,11, 48:5,6 Lu 21:13 Jn 16:1 See similar sayings in John 13:19; 14:29; 16:4 Matthew 24 Resources - Multiple Sermons and Commentaries FOREWARNED SO THAT YOU ARE FOREARMED Ryrie - This is a warning as well as a prediction.
Mateus 24
Wuest comments that "This election does not imply the rejection of the rest (those not chosen out), but is the outcome of the love of God lavished upon those chosen-out." (Wuest) The doctrine of election is mysterious and we will never fully comprehend it on this side of glory (cp 1Cor 13:11-12). However, Paul shows us how we are to live in the face of this doctrine (and not let it be divisive!) - "For this reason (referring to the "Gospel unchained" in 2Ti 2:9) I endure all things for the sake of those who are chosen (the elect), that they also may obtain the salvation which is in Christ Jesus and with it eternal glory." (2Ti 2:10-note) Paul did not know who the elect were, but he nevertheless endured for their sake and so too must we. We see a similar pattern in First Thessalonians where Paul reminds the believers at Thessalonica of God's "choice (ekloge) of you." (1Thes 1:4-note) Then he explains how their election was effected, explaining "our gospel did not come to you in word only, but also in power and in the Holy Spirit and with full conviction." (1Thes 1:5-note) As W A Criswell says "The word "for" introduces a clause that explains the way in which election works. However one understands this mysterious doctrine, the text makes clear its intimate relationship to the Gospel of Christ, the preached word, and the ministry of the Holy Spirit." (The Believer's Study Bible) Related Resources: What is conditional election? Unconditional election - is it biblical? What does Peter mean when he tells us to make our calling and election sure in 2 Peter 1:10? How are predestination and election connected with foreknowledge? Who are the elect of God? Baker Evangelical Dictionary Elect, Election Fausset Bible Dictionary Election Holman Bible Dictionary Election Hastings' Dictionary of the Bible Election Hastings' Dictionary of the NT Election International Standard Bible Encyclopedia Election
Mateus 24
Wuest notes parable "is an illustration thrown in alongside of a truth to make the latter easier to understand… The Greek word means "that which is thrown alongside of something else" to explain it. Thus, (Ed: referring to Heb 9:8-9) the tabernacle was an object lesson used to explain spiritual truth. As long as it remained an object lesson, thus a recognized institution, it was clear that the actual tabernacle to which it pointed was not yet in use. The tabernacle in Israel, and later, the temple, remained that object lesson during the history of Israel, until the veil of the temple was rent." (Hebrews by Wuest - excellent) Even so the blooming of the fig tree is a clear object lesson. Hiebert explains that "The fig tree was a recognized symbol of Israel (cf. Mk 11:14), but there is no indication that the reference here has an intended symbolic meaning. The reference seems to be to the literal tree; that Luke so understood the reference seems clear from his added "and all the trees" (Lk 21:29). The olive and the fig were common trees in Palestine, but since the olive is an evergreen, only the fig tree could be used to teach the intended lesson." Neil D. Nelson notes that the fig tree "is not a type of Israel (Ed: Some say the budding symbolizes Israel becoming a nation in 1948 but such an interpretation is completely unfounded!). Jesus instead used it to make a straightforward analogy. (This is evident in the Luke parallel where Jesus said: "Look at the fig tree, and all the trees." Any deciduous fruit tree would make the same point.) Just as the budding fig tree inevitably results in a harvest of figs, so the events of Mt 24:4-25 will inevitably usher in the judgment of the Son of Man at His coming. "This generation" will pass away in judgment when Christ returns, but Matthew extends the promise that Israel will be preserved and will enter into the kingdom. (Journal of Dispensational Theology - Volume 11:33 Aug 2007) Figs in Israel - The fig tree sheds its leaves in winter, at the end of which, even before the tree is covered with leaves, the paggim ("green figs," Song 2:13) begin to develop in the form of small fruits, which are really tiny flowers covered with a soft skin, and which continue to grow during the summer months. Hosea (9:10) compared the young nation of Israel in the heyday of its glory to bakkurot ("first-ripe figs"), which are delicious and eagerly sought after (Isa. 28:4; Jer, 24:2). Not all the paggim reach the ripened stage, some falling off or withering (Isa. 34:4). Figs that ripen at the end of summer have an inferior taste (Micah 7:1), as do those that burst when overripe (Jer. 29:17). Figs were dried in the sun and were either left whole or cut up and pressed (develah, 1Sa, 25:18; 1Chr 12:40). The word kayiz (2Sa 16:1-2; Jer., 40:10, 12), which may refer to summer fruits as a whole, signifies primarily dried figs (cf. Isa. 16:9; Tosef., Ned. 4:1-2). (Fig - Jewish Virtual Library)
Mateus 24:22
Wuest comments that "This election does not imply the rejection of the rest (those not chosen out), but is the outcome of the love of God lavished upon those chosen-out." (Wuest) If you wrestle with election and free will notice the juxtaposition of these two doctrines in Paul's last letter... Remember Jesus Christ, risen from the dead, descendant of David, according to my gospel (NOTICE NOW HOW PAUL DESCRIBES THE "WORKING OUT" OF HIS GOSPEL), 9 for which I suffer hardship even to imprisonment as a criminal; but the word of God (~"THE GOSPEL") is not imprisoned. 10 For this reason (SINCE THE GOSPEL IS THE POWER OF SALVATION Ro 1:16) I endure all things for the sake of those who are chosen (PAUL'S ENDURANCE FOR THE ELECT SHOWS , so that they also may obtain the salvation which is in Christ Jesus and with it eternal glory. (2 Timothy 2:8-10) Henry
Mateus 24:23-24
Wuest explains that "election does not imply the rejection of the rest (those not chosen out), but is the outcome of the love of God lavished upon those chosen-out." (Word Studies) Webster's Dictionary definition of elect is not bad -- "to pick out; to select from among two or more, that which is preferred...in theology, to designate, choose or select as an object of (divine) mercy or favor". In the context of Jesus replying to the questions of His Jewish disciples (Mt 24:3-note, Mk 13:3 = "Peter and James and John and Andrew"), many would interpret this a reference primarily to the elect from Israel (aka the believing Jewish remnant), those Jews who have been born again by grace through faith in Yeshua. Of course, this truth would still apply to any and all elect who are alive at this time. J Vernon McGee on the elect - In the Scriptures there are two elect groups: the elect of the nation Israel and the elect of the church. We have to use common sense to determine which group is meant. Who has our Lord been talking about up to this point? Israel. All right, Israel is the elect in this verse, also. Jesus is not talking about the church. (Thru the Bible commentary) Day Unknown - 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 Mt. 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.
Mateus 24:31
Wuest comments that "This election does not imply the rejection of the rest (those not chosen out), but is the outcome of the love of God lavished upon those chosen-out." (Wuest) The doctrine of election is mysterious and we will never fully comprehend it on this side of glory (cp 1Cor 13:11-12). However, Paul shows us how we are to live in the face of this doctrine (and not let it be divisive!) - "For this reason (referring to the "Gospel unchained" in 2Ti 2:9) I endure all things for the sake of those who are chosen (the elect), that they also may obtain the salvation which is in Christ Jesus and with it eternal glory." (2Ti 2:10-note) Paul did not know who the elect were, but he nevertheless endured for their sake and so too must we. We see a similar pattern in First Thessalonians where Paul reminds the believers at Thessalonica of God's "choice (ekloge) of you." (1Thes 1:4-note) Then he explains how their election was effected, explaining "our gospel did not come to you in word only, but also in power and in the Holy Spirit and with full conviction." (1Thes 1:5-note) As W A Criswell says "The word "for" introduces a clause that explains the way in which election works. However one understands this mysterious doctrine, the text makes clear its intimate relationship to the Gospel of Christ, the preached word, and the ministry of the Holy Spirit." (Believer's Study Bible Notes) Related Resources: What is conditional election? Unconditional election - is it biblical? What does Peter mean when he tells us to make our calling and election sure in 2 Peter 1:10? How are predestination and election connected with foreknowledge? Who are the elect of God? Baker Evangelical Dictionary Elect, Election Fausset Bible Dictionary Election Holman Bible Dictionary Election Hastings' Dictionary of the Bible Election Hastings' Dictionary of the NT Election International Standard Bible Encyclopedia Election
Mateus 24:32-33
Wuest notes parable "is an illustration thrown in alongside of a truth to make the latter easier to understand… The Greek word means "that which is thrown alongside of something else" to explain it. Thus, (Ed: referring to Heb 9:8-9) the tabernacle was an object lesson used to explain spiritual truth. As long as it remained an object lesson, thus a recognized institution, it was clear that the actual tabernacle to which it pointed was not yet in use. The tabernacle in Israel, and later, the temple, remained that object lesson during the history of Israel, until the veil of the temple was rent." (Hebrews by Wuest - excellent) Even so the blooming of the fig tree is a clear object lesson. Hiebert explains that "The fig tree was a recognized symbol of Israel (cf. Mk 11:14), but there is no indication that the reference here has an intended symbolic meaning. The reference seems to be to the literal tree; that Luke so understood the reference seems clear from his added "and all the trees" (Lk 21:29). The olive and the fig were common trees in Palestine, but since the olive is an evergreen, only the fig tree could be used to teach the intended lesson." Neil D. Nelson notes that the fig tree "is not a type of Israel (Ed: Some say the budding symbolizes Israel becoming a nation in 1948 but such an interpretation is completely unfounded!). Jesus instead used it to make a straightforward analogy. (This is evident in the Luke parallel where Jesus said: "Look at the fig tree, and all the trees." Any deciduous fruit tree would make the same point.) Just as the budding fig tree inevitably results in a harvest of figs, so the events of Mt 24:4-25 will inevitably usher in the judgment of the Son of Man at His coming. "This generation" will pass away in judgment when Christ returns, but Matthew extends the promise that Israel will be preserved and will enter into the kingdom. (Journal of Dispensational Theology - Volume 11:33 Aug 2007) Figs in Israel - The fig tree sheds its leaves in winter, at the end of which, even before the tree is covered with leaves, the paggim ("green figs," Song 2:13) begin to develop in the form of small fruits, which are really tiny flowers covered with a soft skin, and which continue to grow during the summer months. Hosea (9:10) compared the young nation of Israel in the heyday of its glory to bakkurot ("first-ripe figs"), which are delicious and eagerly sought after (Isa. 28:4; Jer, 24:2). Not all the paggim reach the ripened stage, some falling off or withering (Isa. 34:4). Figs that ripen at the end of summer have an inferior taste (Micah 7:1), as do those that burst when overripe (Jer. 29:17). Figs were dried in the sun and were either left whole or cut up and pressed (develah, 1Sa, 25:18; 1Chr 12:40). The word kayiz (2Sa 16:1-2; Jer., 40:10, 12), which may refer to summer fruits as a whole, signifies primarily dried figs (cf. Isa. 16:9; Tosef., Ned. 4:1-2). (Fig - Jewish Virtual Library)