Mateus 24
Leon Morris · Citado em PreceptAustin
Mateus 24
Morris explains Mt 24:15 writing that "There has been a good deal of dispute about the precise meaning of the expression (the abomination of desolation) in this context, but there can be no doubt that Jesus was referring to some "abominable" thing, that is, something that brought or would bring defilement to the Temple. It would stand in the holy place, that is, the temple (Ed comment: So far, so good. Morris is thankfully interpreting the text literally to this point.) At the siege of Jerusalem many horrific things took place as zealous Jews fought over the Temple and defilement of some sort certainly took place. The reference seems to be to something of this sort rather than to what the Romans did when they captured it, for by that time it would be too late to flee; there were opportunities earlier. (Note: My bolding, italics and color added for emphasis) Ed Comment: Notice Morris uses the phrase "seems to be something of this sort" which "SEEMS" (PUN INTENDED) to express a degree of uncertainty. However recall that Jesus is answering the disciples' request for signs in Mt 24:3 and it makes very little sense that He would give them a sign with a high degree of uncertainty! Thankfully Morris astutely recognizes that if one interprets the Roman army as the abomination as do so many of the non-literalistic interpreters, there is a significant problem! Unfortunately, Morris does not even make mention of the possibility of the Antichrist nor does he quote the clear parallel passage by Paul where "he takes his seat in the temple of God, displaying himself as being God." (2Th 2:3-4)! One has to wonder who Morris thinks Paul is referring to in that passage? (Morris) Let the reader understand....encourages the reader to think hard about the words: "it means, Look more deeply into this, because what is said is less than what is meant" (Fenton). Ed comment: I absolutely agree - this prophecy requires one to spend significant time studying the prophecies of Daniel and not just try to make the abomination fit with past historical events, which is sadly the most common approach to interpretation of Matthew 24:15! (Morris) But clearly He is saying that there will be some sacrilegious happening that will pollute and empty the holy place and that his followers should take notice of it when it occurs." Ed comment: To Morris' credit whether he meant to do it or not, he leaves open the door that this prophecy could await a fulfillment at some time in the future. Morris has an interesting note on Mt 24:21 - "This is underlined with the information that it will be of a magnitude unparalleled in the entire history of the world; such trouble has never been, nor will it be equaled thereafter. (There is an unusual piling up of negatives—oud ou me—that makes for a very emphatic negation.)" Ed comment: Another astute observation! Indeed by using three negatives Jesus is making it very clear that the great tribulation He is predicting will never, absolutely ever occur again in the history of the world! This fact alone would be strong support against the commonly held view that the destruction of Jerusalem in 70 AD was the "great tribulation." Notice Morris' statement that this trouble will not be equaled thereafter. As discussed in these notes, the Jews have experienced far worse tribulation under Adolph Hitler than they did under the Roman general Titus! This fact alone should make anyone who adheres to Mt 24:15-21 as a historically fulfilled event pause and make an honest, non-biased reappraisal of their interpretation! Rosscup adds this critique on Morris' commentary - "One of the world's best-known evangelical, amillennial NT scholars provides a thorough, clear, well-studied and mature tool based on the Greek but highly readable even for those who do not know Greek. Morris usually surges quickly to the crux, and gives main views, reasons for his choices, word meaning, contextual factors, background, and customs. His work here is right up with the No. 1 commentaries in all-around contribution. In prophetical passages such as Matthew 24-25, one will see an amillennial perspective near its best." (4) Craig Keener. The Gospel of Matthew: A Socio-Rhetorical Commentary - (Ranked fifth in Tim Challies' top 5, and ranked third in the Ligonier list) The following critique of Keener's writing style is somewhat more complicated because Keener's writing style and comments are very difficult to follow compared to most of the other Matthew commentaries. (Here is a link to his IVP Commentary on Matthew) Introductory Comment: It is interesting that Challies writes "Keener's work receives high recommendations and (emphasis is Challis') significant warnings about the limits of its usefulness." Unfortunately, Challies fails to elaborate on his "significant warnings." While I do not know the nature of Challies' warnings, in reading Keener's comments on Matthew 24:15ff there was one sentence that caused me great alarm --"Even in the New Testament the language may be mythological at points." Really? I admit that I do not possess a theological doctorate (I am a medical doctor) but I steadfastly refute that statement by Keener. In fact, this one statement by Keener ought to serve notice that his comments no matter how erudite (and they are probably the MOST erudite of the top 5 commentaries on Matthew), should be read with great caution and a healthy Acts 17:11 Berean mindset, lest one be misled from the plain meaning of the inerrant, plenary inspired (verbal plenary inerrancy) Words of Jesus in Matthew 24. Below are selected excerpts from Keener's commentary most of which are followed by my comments. KEENER'S EXPLANATION OF THE ABOMINATION OF DESOLATION Keener explains the abomination of desolation writing "the language of Jesus' reference to a desolating sacrilege in the sanctuary (Mt 24:15) suggests a more specific Biblical allusion. Daniel's language stands behind that of Maccabees and Josephus. When Daniel spoke of the "abomination that would result in desolation," one text referred to the events surrounding Antiochus Epiphanes, who claimed to be deity and oppressed Israel (Da 8:13; 11:31, 36-39); another text, however, associates the same phenomenon with the cutting off of an anointed ruler, close to the time of Jesus (Da 9:26-note [NOTE: All "note" additions after the Scripture are links to my commentary on Daniel] = "Then after the sixty-two weeks the [anointed one] will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined."). Further, the end had not come after Antiochus' desecration of the temple (Da 11:31-note; cf. "then" in Da 12:1-note - "there will be a time of distress such as never occurred since there was a nation until that time"), allowing the possibility that another desolation would come (Da 12:11-12-note). The image of this final tribulation period was reapplied....Jewish speculation concerning the end time regularly reapplied Daniel's figures in various manners. Revelation seems to reapply Daniel's tribulation period to the period between Jesus' first and second comings (Rev 12:1-6, 10) (Ed: see Revelation 12 Commentary); some scholars have understood Matthew 24 similarly.... Keener continues to explain the abomination of desolation - "Jewish people recognized that shedding innocent blood in the sanctuary would profane it (1Mac 1:37NRSV; Jos. Ant. 9.152; so also Mt 23:35), and some even saw this defilement as a desolation (1Mac 1:39NRSV; 1Mac 2:12NRSV). Josephus indicated that the shedding of priestly blood in the sanctuary was the desecration, or "abomination," that invited the ultimate desolation of A.D. 70. (Ed comment: I must question Josephus' credentials as a trusted interpreter of Scripture! I am not even aware that he was born again.) Very close to three and a half years after the abomination (cf. War 6.93), the temple was destroyed and violated even more terribly. Ed comment: Keener seems to accept that that Daniel 9:27-note is 7 years as he says "very close to three and a half years after the abomination the temple was destroyed." The problem with that statement is that Daniel clearly dates the abomination in Daniel's Seventieth week whereas the destruction of the Temple described by Daniel was in the sixty-ninth week - see Da 9:26-note! Not only that, but interpretation of eschatology is not like horse shoes, so "close" does not count! Daniel 9:27-note dogmatically states the covenant is broken at the midpoint of the 7 which would be 3.5 years, which in turn fits beautifully with 6 other similar time phrases! See similar eschatological time phrases = 3.5 years, "Time, times, half a time", 42 mo, 1260 days. In short, Keener's interpretation of the "abomination" would not even remotely correlate with Daniel's specific chronology!) (Keener) - After the temple burned, the Romans erected on the site of the temple their standards, which bore the emperors' images and were housed with idols in the army camps, then offered sacrifice to them. Ed comment: Do you see the problem one encounters when you compare Jesus' words in Mt 24:15 with what transpired historically? Recall that Jesus says the abomination [whatever it is] stands in the holy place, the Temple. So if one postulates that the Roman idolatrous sacrifices are the abomination, according to history they occurred AFTER the Temple was burned. For Jesus' prediction to be fulfilled, one would have to have an intact holy place! (Keener) - Jerusalemites had once preferred death to permitting these standards to enter the city....But Jesus' warning must apply to the earlier rather than the final desecration, because shortly after the Romans surrounded Jerusalem escape became increasingly difficult (e.g., Jos. War 5.420-23, 449). Ed comment: Here is the problem that all those who see a historical fulfillment if they interpret the abomination as the Roman army. Once the Roman army had surrounded Jerusalem, it would have been too late to escape. (Keener) - In Matthew, the tribulation seems to begin with the sanctuary's desecration in A.D. 66 and concludes with Jesus' return (Mt 24:29). If, as I think most likely, Matthew writes some years after 70, this allows several interpretive options: In Matthew 24 Jesus (each of the enumerated comments is from Keener)... (1) skips from this tribulation to the next eschatologically significant event, His return (Fuller 1966; cf. Lk 21:24; especially compare Mt 24:21, "nor ever shall," with Da 12:1; cf. Jos. War pref. 1); Ed comment: This comment by Keener demonstrates the problem that the Preterist view presents. Clearly Jesus did not return in the first century [unless one invokes view #5 below!] and yet in context His return is linked with the sign of the beginning of the end - see Mt 24:14 [the end shall come] which in turn (in context) links to Mt 24:15! Recall the question the disciples asked Jesus in Mt 24:3 was what is "the sign of Your coming, and of the end of the age?" He will return at the end of the age and the abomination of desolation is a visible sign of the beginning of the end, a sign that warns the Jews to flee and a sign that His return will soon follow as Jesus clearly states = "immediately after the tribulation of those days [Which tribulation? The great tribulation He had just described in Mt 24:21, clearly linking the beginning of this great tribulation with the appearance of the abomination of desolation standing in the holy place in Mt 24:15] "and then the sign of the Son of Man will appear in the sky" (Mt 24:29-30) (2) regards the whole interim between the Temple's demise and his return as an extended tribulation period ("immediately"—Mt 24:29; e.g., Carson 1984b: 507); Ed comment: Jesus said there would never again be anything like it. To make all history from 70AD to >2016 AD the "great tribulation" is defies common sense! (3) prophetically blends the tribulation of 66-70 with the final one, which it prefigures (see Bock 1994: 332-33); Ed comment: This option seems to suggest a past and a future fulfillment and as noted below even Keener admits to favoring "elements of (3)! This is how a partial preterist might interpret Mt 24:15, as fulfilled historically in 70AD and yet prefiguring a final future fulfillment at the end of the age. (4) begins the tribulation in 66 but postpones the rest of it until the end time; Ed comment: Is he saying the "tribulation" has a gap? It sounds like that is what #4 is postulating. (5) intends His "return" in Mt 24:29-31 symbolically for the fall of Jerusalem. Ed comment: To interpret Mt 24:30 as symbolic is patently absurd! (Keener concludes) I currently favor options (1) or (2) with elements of (3). (Keener then adds) (Against the view of a "spiritual" coming are the many emphatic statements about a personal, visible coming in the context—Mt 24:27; Gundry 1982: 491.) Ed comment: Here is Keener's comment from his earlier IVP commentary on Matthew - "Although many scholars (including a number of conservative scholars) prefer option 5, the many emphatic statements about a personal, visible coming in the context probably rule out a symbolic coming the way they would a "spiritual" one." I agree wholeheartedly with this comment. Jesus is coming back visibly, bodily, and in a cloud, exactly like He ascended (Acts 1:9-11, Rev 1:7-note) (Keener) The third option may in fact deserve more attention than my current inclination has given it: certainly the prophetic perspective naturally viewed nearer historical events as precursors of the final events (Ed: This suggests Keener sees some merit in a future fulfillment!). (Keener continues) In any case, the view (circulated mainly in current popular circles) that Matthew 24 addresses only a tribulation that even readers after 70 assumed to be wholly future is not tenable; Matthew understands that "all these things" (probably referring to the question about the temple's demise—Mt 24:2; Mk 13:4) will happen within a generation (Mt 24:34), language that throughout Jesus' teachings in Matthew refers to the generation then living (e.g., Mt 11:16; 12:39, 45; 16:4; 23:36; cf. Mt 27:25). Ed comment: Mt 24:34 is a difficult verse to interpret. Some like Keener say it refers to the generation living at the time Jesus spoke these words which would refute a future interpretation of Matthew 24:15-22. While I admit that this passage is difficult to "fit" with futuristic interpretation, to base one's entire interpretation on a problematic passage is also very tenuous. That is especially true when there are so many problems (as discussed above) with the interpretation of Matthew 24:15-22 as prophecy fulfilled in 70AD. See the Matthew 24:34 Commentary for a discussion of the multiple ways Mt 24:34 has been interpreted. Keener's comment that Matthew uses "language that throughout Jesus' teachings in Matthew refers to the generation then living" is not completely accurate. In fact Keener only lists 5 Matthew references to generation (e.g., Mt 11:16; 12:39, 45; 16:4; 23:36; cf. Mt 27:25), but there are actually 13 occurrences of generation in 10 verses and several lend themselves to an interpretation that is compatible with a future interpretation of Mt 24:15. (see Matthew 24:34 Commentary). (Finally Keener concludes) Further, Luke dispenses with much of the symbolism and lays the emphasis almost entirely on the Roman conquest of Jerusalem, in which Judean slaves were carried among the nations. For Luke, the "abomination" that brings about desolation becomes simply the Roman armies surrounding Jerusalem, promising desolation (Lk 21:20-note). Ed comment: As has been stated in Luke 21:20-24 Jesus gives a different sign [encircling army] and has no mention of an unprecedented time of distress. There are also a number of other differences between Matthew 24 and Luke 21-see Chart comparing Matthew and Luke. (5) Davies and Allison (Matthew 19-28- International Critical Commentary- Not ranked in Challies' top 5, and fifth in Ligonier's list) This commentary seems to offer a hybrid preterist and futurist interpretation of Mt 24:15ff. This commentary is the only one of the highly ranked commentaries that even considers the possibility that Mt 24:15 might be the future Antichrist. Luke seems to refer it to the destruction of the temple in AD 70 (Lk 21:20), and many commentators think this also the reference in Matthew. That is possible. But it is no less likely that our evangelist had in mind some future, eschatological defilement and destruction, and perhaps even activities of an anti-Christ for 2Th 2:3-4 shows the early existence of such a tradition within Christianity." Let me summarize the significance of accurate interpretation of the abomination of desolation in Matthew 24:15 by quoting from Jewish believer Arnold G. Fruchtenbaum: Concerning the events of the second half of the Tribulation, all together, the Messiah said eight things. First: the Messiah dealt with the specific event that will mark the beginning of the second half of the Tribulation: the Abomination of Desolation standing in the holy place (v. 15). The Abomination of Desolation will involve two stages. The first stage will be when the Antichrist will take over the Jewish Temple, sit down in the Holy of Holies, and declare himself to be god (2 Thes. 2:3-10). The second stage of the Abomination of Desolation will be when the False Prophet will make an image of the Antichrist and stand it up in the Holy of Holies (Rev. 13:11-15; Dan. 12:11). This act of the Abomination of Desolation will signal that the second and worse half of the Tribulation has begun. Second: the Abomination of Desolation will be the signal for the Jews to flee out of the Land (vv. 16-20); this flight is also recorded in Revelation 12:13-17. This passage reflects a sense of urgency in Israel's flight. In fact, the whole emphasis is on speed and quickness. This emphasis is especially evident in the Messiah's listing of the three difficulties that may be encountered in this flight. The first difficulty is for women who are pregnant or have infants. In both cases, this makes quick flight difficult as any woman in that condition can certainly verify. The second difficulty is in relation to the winter, when weather conditions can also limit a speedy escape especially through wadis such as the one leading to Petra. The third difficulty is in relation to the Sabbath, a day when all public transportation closes down. For these two reasons, they are advised to pray that this Abomination of Desolation, which will indeed come to pass, will not come on the Sabbath day or during the winter months, during the rainy season. Third: the reason for this flight (v. 21) is because at this time worldwide anti-Semitism will break out in all its fierceness. Satan's attempt to annihilate the Jews once and for all will have begun in earnest. Fourth: Israel will survive this terrible period, though greatly reduced in number (v. 22). Fifth: the second half of the Tribulation will be characterized by a false messiah, as typified in the counterfeit son, the Antichrist (v. 23). Sixth: the latter half of the Tribulation will be characterized by many false signs, miracles and wonders, for the purpose of worldwide deception. These false signs will be performed by both the Antichrist (2 Thes. 2:8-10) and by the False Prophet (Rev. 13:11-15). Seventh: the Messiah warned that there will be people saying that the Messiah has returned here or that the Messiah has returned there, and that the Second Coming has secretly occurred (vv. 25-27). The Messiah warned the Jews of that day not to believe any such rumor or statement and come out of hiding because, unlike His First Coming, the Second Coming will not be in secret. When the Messiah returns the second time, all men will see it, for it will be like a flash of lightning surrounding the world. Eighth: the Messiah gave a hint as to the place of His Second Coming in verse 28. He said that where the body is, there will the eagles (better translated as "vultures") be gathered together. The "body" refers to Israel, while the "vultures" refer to the Gentile nations coming against the body of Israel. The place of the Second Coming of the Messiah will be in that place where the body of Israel is located, and where the Gentile nations are gathered together. The exact place is known as Bozrah (in Hebrew) or Petra (in Greek). That is where the "body" will be (Mic. 2:12-13); that is where the "vultures" will be gathered to come against them (Is. 34:1-7; 63:1-6); and that will be the place of the Second Coming (Hab. 3:3). To summarize, in this passage, the Messiah presented the events of the second half of the Tribulation, showing it to be an especially difficult period for Israel which will culminate in the Second Coming of the Messiah. But He has not yet answered the second question that concerned the sign that will signal the Messiah's Second Coming. (Footsteps of the Messiah - Arnold G. Fruchtenbaum- Recommended Read) THE IMAGE OF THE BEAST Tony Garland has the following discussion on the image of the beast... Scripture indicates that the Beast who attains worldwide worship (Rev. 13:8) "opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God" (2Th. 2:4). But there is a catch—the Beast is not God. In particular, he lacks God's unique attribute of omnipresence. So as long as he himself remains sitting in the Temple, he is unable to venture forth on the various campaigns which are associated with his activities at the time of the end. This seems to be the motivation behind the instructions by the False Prophet that the earth dwellers should "make an image to the beast who was wounded by the sword and lived" (Rev. 13:14). Having established the image, the False Prophet is "granted power to give breath to the image of the beast, that the image of the beast should both speak and cause as many as would not worship the image of the beast to be killed" (Rev. 13:15 cf. Rev 14:9). This is perhaps one of the most remarkable statements in all of Scripture as it appears that the False Prophet is allowed, by the sovereignty of God's permissive control of evil, to give the image life. Although we can't be sure, it seems reasonable to think that one purpose of the image is to continue to occupy the holy place within the Temple allowing the Beast to venture forth to attend to his many responsibilities—leaving an icon (image) present as the focal point of worship. Notice that both the Beast and his image are the objects of worship (Rev. 13:15; Rev 19:20). Those who refuse to worship the image are killed! Although the man of sin himself first sits in the Temple (2Th. 2:3-4), Jesus infers that something inanimate is set up in the holy place: "Therefore, when you see the abomination of desolation, spoken of by Daniel the prophet standing in the holy place. . ." (Mt. 24:15). The abomination in this verse is not a person (masculine or feminine) but a thing (neuter). Perhaps it is the image of the Beast. It is impossible to know for certain. Yet, this would help explain one purpose of the image of the Beast. Following the judgments of the sixth trumpet "the rest of mankind, who were not killed by these plagues, did not repent of the works of their hands, that they should not worship demons, and idols . . ." (Rev. 9:20). Interestingly, the image of the Beast is the ultimate work of their hands since the False Prophet "deceives those who dwell on the earth . . . to make an image to the beast" (Rev. 13:14). Thus, they themselves make the ultimate idol (icon) of their own worship! The image of the Beast is typified by Nebuchadnezzar's gold image which his subjects were required to worship on penalty of death: Nebuchadnezzar spoke, saying to them, "Is it true,...that you do not serve my gods or worship the gold image which I have set up?...if you do not worship, you shall be cast immediately into the midst of a burning fiery furnace. And who is the god who will deliver you from my hands?" (Da 3:14-15-note) In the same way that Nebuchadnezzar's image received worship on his behalf, so will the image of the beast receive worship together with the Beast himself. (A Testimony of Jesus Christ - Image of the Beast) THE TRIBULATION TEMPLE Tony Garland Several passages of Scripture indicate that the activities of the Antichrist involve a future Jewish Temple: Daniel 9:27-note - The prince who is to come confirms a covenant for the duration of the Seventieth Week of Daniel. In the middle of the week, "he shall bring an end to sacrifice and offering." This implies an preexisting Temple within which sacrifice and offering had been taking place. Daniel 12:11-note - The daily sacrifice will be taken away and the Abomination of Desolation is set up. The context indicates that this occurs during "a time of trouble, such as never was since there was a [Jewish] nation" (Da 12:1). A Temple must have been standing in which the daily sacrifices were being offered. Matthew 24:15 - Jesus predicted that the Abomination of Desolation would stand "in the holy place." This refers to a location within the Temple. 2 Thessalonians 2:4 - Paul indicated that one of the acts of the man of sin would be to exalt himself "above all that is called God or is worshiped, so that he sits as God in the temple of God, showing himself that he is God." Revelation 11:1-note - John is told to measure "the temple of God, the altar, and those who worship there." The context is during the Tribulation, prior to the return of Christ. It is beyond all doubt that a Temple exists at the time of Antichrist. The only question which remains is which Temple? As we have already mentioned, most preterist interpreters take Nero to be The Beast and understand the fulfillment of his overthrow by Christ (Rev. 19:20) to be his suicide in A.D. 68. They see John's mention of a Temple in Revelation 11:1-2 as internal evidence for an early date for the writing of Revelation. If this were an acceptable explanation and interpretation, then the Tribulation Temple would be none other than the Second Temple prior to its destruction by Rome in A.D. 70. However, attempts to find fulfillment of the book of Revelation, not to mention all the other related prophetic themes, in the events of the destruction of Jerusalem in A.D. 70 require an enormous amount of creative and imprecise interpretation, not to mention outright reversal of textual meaning.75 Although preterists maintain that since John is told to measure the Temple (Rev. 11:1-note) it must therefore have been standing in John's day, this is not necessarily so: Regarding Preterist assertion that this is Herod's temple, to be destroyed in 70 A.D., there are at least two problems with this view. Firstly, most scholars date the book of Revelation after that destruction and secondly, It does not matter at all whether the temple is thought to still be standing in Jerusalem at the time that John sees the vision, since that would not necessarily have any bearing upon a vision. John is told by the angel accompanying him during the vision to 'measure the temple' (Rev. 11:1-note). Measure what temple? The temple in the vision. In fact, Ezekiel, during a similar vision of a temple (Eze. 40-48) was told to measure that temple. [Preterists] would agree, that when Ezekiel saw and was told to measure a temple, that there was not one standing in Jerusalem.76 There is an additional problem with the preterist view that the Tribulation Temple is the Second Temple: no one in the early church—the saints who lived closest to the times of both Nero and John—understood the preterist scheme. They did not see Nero as the Antichrist and the destruction of Jerusalem as the fulfillment of the book of Revelation. Some of the earliest interpreters, like futurist interpreters of today, expected the Temple to be a rebuilt Temple future to John's day: Therefore, when he [the antichrist] receives the kingdom, he orders the temple of God to be rebuilt for himself, which is in Jerusalem; who after coming into it, he shall sit as God.—Ephraim the Syrian, A.D. 373. (Thomas Ice and Timothy J. Demy, When the Trumpet Sounds) But when this Antichrist shall have devastated all things in this world, he will reign for three years and six months, and sit in the temple at Jerusalem; and then the Lord will come from heaven in the clouds, in the glory of the Father, sending this man and those who follow him into the lake of fire; but bringing in for the righteous the times of the kingdom, that is, the rest, the hallowed seventh day; and restoring to Abraham the promised inheritance, in which kingdom the Lord declared, that "many coming from the east and from the west should sit down with Abraham, Isaac, and Jacob." (Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., Ante-Nicene Fathers Vol. I ) As we discuss elsewhere, the Date of the writing of the book of Revelation is most likely in A.D. 95 or 96 at the end of Domitian's reign. At that time, no Temple stood in Jerusalem. Therefore, the passages mentioned above which have not yet been fulfilled require the rebuilding of a Jewish Temple. It would appear that this Tribulation Temple must be in place no later than the midpoint of The 70th Week of Daniel in order for the man of sin to sit in the Holy Place and for the Abomination of Desolation to be set up. The Temple may actually be built well in advance of that event, especially since it appears that the breaking of the covenant between the Antichrist and "many" in Israel contravenes the resumption of sacrifice and offering which would previously have been taking place at the site of the Temple (Da 9:27-note). Either the Tribulation Temple will be complete by the time the sacrifice is resumed or, as in the days of the rebuilding of the Second Temple, the sacrifices will be resumed while the construction of the Temple is in progress. As we discussed in relation to the Temple of the Believer, there is nothing which precludes the existence of a Jewish Temple side-by-side with believers who are indwelt with the Holy Spirit. This was the situation for almost four decades after the Day of Pentecost until the destruction of the Second Temple: The early Jewish church—before the destruction of the Temple—was indwelt, sealed, and filled with the Spirit and yet continued to worship in the Temple! This would imply that the Third Temple could be built during the church age and even sacrifices commenced without there being a necessary conflict with "spiritual worship." (Thomas Ice and Timothy J. Demy, When the Trumpet Sounds) Moreover, a rebuilt Jewish Temple would most likely be the product of orthodox Judaism which rejects the Christian reality of the Temple of the Believer. So views concerning the compatibility of a physical Temple while a spiritual Temple already exists within each believer may be irrelevant. There is also the possibility that the Church will be taken in the Rapture prior to the construction of the Tribulation Temple. Finally, we note that during the Millennial Kingdom, a physical Temple will exist alongside believers in Jesus. As to the practicality of rebuilding the Temple, there is much controversy. Considerable debate attends the identification of the precise location of Solomon's Temple upon the Temple Mount and whether the Dome of the Rock and Al-Aqsa Mosque preclude any possibility of a future Jewish Temple on the Mount. There is also disagreement concerning whether a Jewish Temple could be built upon the Temple Mount while the Dome of the Rock and Al-Aqsa Mosque continue to stand. Some investigators claim that the Second Temple stood at a slightly different location than that occupied by the Dome of the Rock. Others say this is a moot point because Muslims would never allow the Jews to build anything anywhere upon the Temple Mount so long as Islam controls the location. Similarly, orthodox Judaism considers all Islamic presence on the Mount to be a defilement of their historical holy location. It is beyond the scope of our treatment here to consider the issues related to the precise location and ability to rebuild. See Temple-Related Websites. See also: How Soon the Tribulation Temple- Part I -- Thomas S. McCall Problems in Rebuilding the Tribulation Temple Part II -- Thomas S. McCall Where is the Ark of the Covenant - Thomas S. McCall Ready to Rebuild - Thomas Ice Ready to Rebuild- The Imminent Plan to Rebuild the Last Days Temple- Thomas Ice, Randall Price, John F. Walvoord Preterism And Antiquity- Was Preterism a View of the Early Church - By Ron J. Bigalke Jr. Clearly, there is not a single event that occurred at the destruction of Jerusalem which can be said to fulfill Daniel's description and Christ's reference of Daniel in Matthew 24:15. Eusebius wrote, "when finally, the abomination of desolation, according to the prophetic declaration, stood in the very temple of God, so celebrated of old, but which now was approaching its total downfal [sic] and final destruction by fire; all this, I say, any one that wishes may see accurately stated in the history written by Josephus" [Book III, Chapter V]. Schaff quoted Eusebius for his information and Eusebius based his history upon the accounts of Josephus' The Wars of the Jews. In The Wars of the Jews 6.4.1—5.4, not once did Josephus record any abomination of desolation in the Jewish Temple prior to it being destroyed. After the Temple was destroyed, Josephus recorded, And now the Romans, upon the flight of the seditious into the city, and upon the burning of the holy house itself, and of all the buildings round about it, brought their ensigns to the temple, and set them over against its eastern gate; and there did they offer sacrifices to them, and there did they make Titus imperator, with the greatest acclamations of joy [6.6.1]. (ED COMMENT: Notice Josephus records the "holy house" was burned, then the Romans bought their idolatrous ensigns and set them against the Eastern Gate -- the ensigns standing at the Eastern Gate does not fulfill Jesus' prophecy of the Abomination of Desolation standing in the holy place." It is close, but this is not a game of "horseshoes" but the serious words of warning from the Omniscient One Who makes no mistakes in the details. Every jot and tittle will be fulfilled exactly as Jesus predicted!) Schaff also documented the preceding quote from Josephus. Within a quotation, he wrote, "Thus was fulfilled the prophecy concerning the abomination of desolation standing in the holy place." A casual reading of Schaff's History of the Christian Church would seem to indicate that Josephus wrote the preceding sentence, but since the sentence cannot be found in Josephus' section on the destruction of Jerusalem, it is obvious that the sentence is the conclusion of Schaff. He referenced "Daniel 9:27; Matt. 24:15; comp. Luke 21:20" as being fulfilled in the destruction. Eusebius was correct in referencing Luke 19:42-44 and Lk 21:23-24 (Book 3, Chapter 7) and Schaff was correct in referencing Luke 21:20 as fulfilled in the destruction of Jerusalem. However, Eusebius was incorrect when referencing Matthew 24:19-21 and Schaff also when referencing Daniel 9:27 and Matthew 24:15. The reason why both historians are wrong in quoting the Daniel and Matthean passages is that Josephus recorded the Roman sacrifices (desolation) as occurring after the fire destroyed the city and the Temple. Furthermore, as Buswell mentioned, there was no opportunity for the Jews to escape the city as Jesus commanded in Matthew 24:15-21. Josephus recorded that Titus had a wall constructed which encompassed the entire city of Jerusalem "to guard against the Jews' coming out....So all hope of escaping was now cut off from the Jews, together with their liberty of going out of the city" (5.12.1, 3). It was due to the wall encompassing the city, preventing any escape, which constituted a famine that consumed the Jews (5.12.1-4). (Referencing Josephus, Eusebius Book 3, Chapter 6 also mentioned the famine that consumed the Jews because of the inability to escape from the midst of the city. [Ed: Here is a direct quote from Eusebius - "To this account Josephus, after relating other things, adds the following: The possibility of going out of the city being brought to an end, all hope of safety for the Jews was cut off. And the famine increased and devoured the people by houses and families. And the rooms were filled with dead women and children, the lanes of the city with the corpses of old men."]) Titus did not enter the city of Jerusalem until after the construction of his wall and the famine consumed the Jews. Therefore, it would be impossible to heed the commands of Jesus to flee the city because of witnessing the abomination of desolation spoken in Matthew 24:15. It should be mentioned again that any sacrilege on the part of the Romans was after the city and Temple were destroyed. Buswell provided the reasons why much of the events of Matthew 24 do not correlate with a date of AD 70. First, "There was no possibility that anybody could flee from Jerusalem." Second, "Titus does not in any way resemble what Daniel said of the Prince of the Covenant." Third, "There was no covenant with Titus or Vespatian or anybody else remotely resembling the covenant of Daniel 9:27. Fourth, "The event which Schaff calls the abomination of desolation did not occur in the midst of any recognizable seven year period. There was nothing three and one half years before or after which in any way corresponds to Daniel's prediction." Fifth, "There was no resurrection of the dead (Daniel 12:2). The Son of Man did not appear in the clouds of heaven (Matthew 24:30) nor gather His elect with the sound of a trumpet (Matthew 24:31)." Sixth, "The sacrifices were not stopped by Titus but by the Jews themselves." Schaff demonstrated that the ceasing of the sacrifices was not the result of Titus. He wrote, "The daily sacrifices ceased July 17th, because the hands were all needed for defence" but the Temple "was burned on the tenth of August, A.D. 70, the same day of the year on which . . . the first temple was destroyed by Nebuchadnezzar." ( Schaff, History, 397-98) Matthew 24:16 then those who are in Judea must flee to the mountains tote oi en te Ioudaia pheugetsan (3PPAM) eis ta ore: CLICK FOR >60 ENGLISH TRANSLATIONS OF THIS VERSE CJB "that will be the time for those in Y'hudah to escape to the hills. PHILLIPS then is the time for those in Judea to escape to the hills. YLT then those in Judea -- let them flee to the mounts Ge 19:15-17 Ex 9:20,21 Pr 22:3 Jer 6:1 37:11,12 Lu 21:21,22 Heb 11:7 Matthew 24 Resources - Multiple Sermons and Commentaries TIME FOR THE GREAT ESCAPE FROM THE GREAT TRIBULATION Then (5119) (tote) is a time sensitive adverb (see expressions of time) which means subsequently, after that; next; afterward, at that time; at the time in question. PHILLIPS paraphrase of Mt 25:15 explains the "then" - “When the time comes, then, that you see the ‘abomination of desolation’ prophesied by Daniel ‘standing in the sacred place’—the reader should note this.' Then should always prompt the question "When is then?" which will usually "force" you to re-read the preceding context. In this context, the "then" is when you see the abomination of desolation standing in the holy place which will precipitate the Great Tribulation. Jesus' words in Mt 24:15 remind me of the starter at an Olympic 100 meter dash. The gun sounds and the racers are launched from their starting blocks. When the gun "goes off" in Mt 24:15-note, it's time for the Jews to leave their "starting blocks!" Those who are in Judea - Note that Jesus mentions the land of Judea not the whole earth. This part of the prophecy is distinctly directly to the Jews who will be living in Palestine when the abomination of desolation is revealed in Jerusalem. The Jews who are nearest to the Temple (who are in Judea) are the ones who are in greatest danger. McNeile - "The hills of Judea abounded in caves and safe hiding-places; cf 1 Maccabees 2:28NRSV, Ex 7:16. In Luke the flight is from the besieging armies, in Matthew, Mark from the persecutions to be waged by Antichrist. It cannot be an ex eventu reference to the flight of Christians to Pella (Ed: See Eusebius' description here) for Pella was not in the mountains, but at the foot of the eastern range, in the Jordan Valley, about 17 miles south of the Lake of Galilee, and would be reached by traveling up the valley." (The Gospel according to St. Matthew - 1915) Some such as Craig Blomberg (BORROW Matthew - New American Commentary) see the preceding call to flee the city as related to the Roman destruction of the Temple in 70AD. But Blomberg encounters a problem in Mt 24:21, admitting that "the concept of a period of unparalleled distress (based on Da 12:1-note) causes problems. If these two verses (Ed: Referring to Mt 24:21-22) simply depict the horrors surrounding the war of A.D. 70, it is hard to see how Mt 24:21 could be true. (Bolding added for emphasis) (See critique of D A Carson [holds a 70AD interpretation of Mt 24:15] explanation of Matthew 24:21) Blomberg goes on to posit that "If they (Ed: Mt 24:15-20) point to some end-time sacrilege, just before the Parousia, then it is hard to see how Matthew allows for a gap of at least two thousand years between Mt 24:20-21." It is probably best, therefore, to understand this period of great distress, or the great tribulation, as it is more commonly known, as the entire period beginning with the devastation of A.D. 70 and continuing on until Christ's return (cf. "immediately" in Mt 24:29)." (Bolding mine) Do you see what Blomberg is doing? He is so set on Mt 24:15-20 being fulfilled in 70AD, that he is forced to speculate that there is a time gap between the destruction in 70AD and the end times great tribulation! John
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Morris has a point of application regarding the destruction of the beautiful Temple - Jesus is making clear that, while the temple was undoubtedly a wonderful building, the disciples should not be beguiled by its beauty. What matters is that God's people should live godly lives. When they do not, disaster in some form is inevitable. (BORROW The Gospel According to Matthew) SOME CONTEXT ON THE DESTRUCTION OF THE TEMPLE & JERUSALEM In the Old Testament, Jehovah, through the prophet Jeremiah, had given a clear warning to Israel concerning the impending destruction of the Temple "Has this house, which is called by My name, become a den of robbers in your sight? Behold, I, even I, have seen it," declares the LORD. But go now to My place which was in Shiloh, where I made My name dwell at the first, and see what I did to it because of the wickedness of My people Israel. And now, because you have done all these things," declares the LORD, "and I spoke to you, rising up early and speaking, but you did not hear, and I called you but you did not answer, therefore, I will do to the house which is called by My name, in which you trust, and to the place which I gave you and your fathers, as I did to Shiloh. (Jer 7:11-14, cf Ps 78:60-61) Prophecy is like a jigsaw puzzle and just as one is enabled to solve the puzzle by first finding the most obvious pieces (the corners), so too one is enabled to unravel a controversial chapter like Matthew 24 by finding the obvious pieces. And so we need to keep the context in mind and compare Scriptures that relate to the context. What was the context? What had Jesus just declared in Matthew 23:37-39? "O 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. Behold, your house is being left to you desolate! (PROPHECY #1 - DESTRUCTION OF TEMPLE) "For I say to you, from now on you shall not see Me until you say, 'BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!'" (PROPHECY #2 MESSIAH'S RETURN) (Mt 23:37-39) Comment: To what house does He refer? This is clearly a reference to their beloved Temple (and city of Jerusalem). In the Old Testament Daniel 9:26 (see commentary) had prophesied "after the sixty-two weeks (plus the 7 weeks = 69 weeks = 483 years) the Messiah would be cut off (the Crucifixion of Jesus - Hebrew word = karath = speaks of a violent death) and have nothing, and the people (Romans) of the prince who is to come (Antichrist) will destroy the city and the sanctuary. And its (Jerusalem's) end will come with a flood; even to the end there will be war; desolations are determined." As discussed above it may have been because Jesus pronounced this judgment on Jerusalem and the Temple that the astonished disciples immediately drew His attention to its beauty and magnificence. Ray
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Morris on misleads - When we survey the history of the church, we are reminded that eschatology is certainly a subject on which it is easy to err. Throughout the centuries people have held with the utmost tenacity to a wide range of views on this subject. In our own day there are doughty exponents of pre-, post-, and a-millenarianism to remind us that all the mysteries have not yet been solved and that differing views are still strongly held. Perhaps we should notice Jesus’ care for the future conduct of his followers. We should not think of this passage as simply a demonstration of Jesus’ power to forecast the future; it was a series of prophecies designed to help believers. (BORROW The Gospel according to Matthew) THOUGHT - As will be discussed below, the most crucial sign of the end of this age is found in Matthew 24:15-21 and commentaries that misinterpret the time of fulfilling of this sign (some say it has been fulfilled, others that it is yet to be fulfilled) would in effect be misleading the reader of their commentary. Every reader should avoid reading commentaries (including this one) and instead first choose to observe the words of Jesus and interpret them as one would normal, plain spoken language, not looking for hidden meanings, but for Spirit revealed truth. Indeed, if you are reading these notes, you might take a break from your reading and ask the Father to guide you by His Spirit of truth into all the truth of Jesus' words and to use this truth to edify and equip your heart and mind so that you might stand firm and grow in grace and the knowledge of our Lord and Savior Jesus Christ. Amen. Ray
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Morris - Those who endure whatever suffering and persecution the Lord allows to come their way, without giving up their professed faith and denying the Lord, are those who are truly saved. As 2 Timothy 3:12 says "all that will live godly in Christ Jesus shall suffer persecution." (New Defender's Study Bible) The ESV Study Bible says "Not from physical death (cf. Mt 24:21-22), but from divine wrath and human persecution, to experience the full blessing and peace of salvation when Jesus returns. (BORROW ESV Study Bible) William MacDonald on endures...will be saved - This obviously does not mean that men's souls will be saved at that time by their enduring; salvation is always presented in the Bible as a gift of God's grace, received by faith in Christ's substitutionary death and resurrection. Neither can it mean that all who endure will escape physical harm; we have already learned that many believers will be martyred (v. 9). It is a general statement that those who stand fast, enduring persecution without apostatizing, will be delivered at Christ's Second Advent. No one should imagine that apostasy will be a means of escape or safety. Only those who have true faith shall be saved. Although saving faith may have lapses, it always has the quality of permanence. (BORROW Believer's Bible Commentary) MacArthur favors spiritual salvation writing "is not that a person’s endurance will produce salvation but that his endurance will be a Spirit-empowered product and proof of the reality that he is saved....Endurance is always a mark of salvation."And in his Study Bible
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Morris - Therefore connects with the preceding statement and leads into what follows. It is because the end will certainly come that the disciples are to be on their guard. (Pillar NT Commentary-Matthew) Thomas
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Morris - When has the force of "whenever"; Jesus is giving no indication of the exact time when what He speaks of will take place. It will surely happen, but it is the occurrence and not the precise timing that occupies His interest. (Pillar NT Commentary-Matthew) Hiebert adds that when you see "looks forward to a definite, observable future event, but the time is left indefinite, "whenever ye may see." (Ibid) Spiros Zodhiates on when - The when is eclipsed by a "what", that is, some physical object called an "abomination of desolation" is given in place of a date. There will be a day and hour when (the abomination of desolation stands in the holy place)." (Exegetical Commentary - Matthew) You see (3708)(horao) means literally to see with one's eyes. Jesus describes an event which would be visible to the sight. It would not be subtle or difficult to discern. As His next words suggest, if one misses this sign, there will be disastrous consequences, including potentially the loss of one's life. Don't miss this sign! And the sad thing is that those who will be living in Jerusalem (and in the world in general) when this event takes place may not have spiritual eyes to see the sign because they have been misled (compare Jesus' repeated warning = Mt 24:4, 11) into believing that the sign was fulfilled in 70AD!
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Morris - Although the entire seven year period will be a time of immense suffering on the earth, the great tribulation will be the final 3.5 years, initiated by the placing of the "abomination of desolation" (Matthew 24:15). This is all described in detail in the book of Revelation, especially Revelation 11:1-19:21. THE WORST IS YET TO COME! Such as has not occurred since the beginning of the world - To what does beginning of the world refer? God's creation of the heaven and earth not a "big bang!" (cp Heb 11:3-note, Heb 1:2-note, Col 1:16-note = "by Him" = Jesus). What would tribulation such has never occurred include? It would include such cataclysmic events as the world wide flood in Noah's day and the total destruction of Sodom and Gomorrah by fire and brimstone! Jesus says the coming tribulation is so great, that it would surpass even those dramatic divine judgments. Indeed, the great tribulation will be a manifestation of God's righteous wrath. John
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Morris writes that "The Scriptures, in a very natural way, combine the doctrines of divine election and human responsibility, apparently not concerned with the problem this would later seem to pose to generations of theologians. Paul was willing to suffer countless difficulties and persecutions so that the elect might hear, believe and receive the salvation for which they already had been chosen by God before the world began. The apparent paradox is only resolved in terms of the infinite mind and ability of the Creator. We may not be able to understand how both can be true, just as we cannot see both sides of a coin at the same time. However, both sides are real and both doctrines are true. We can believe and rejoice in both truths, even though we don't yet comprehend how each supports the other." 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: Daniel Wallace - My Understanding of the Doctrine of Election List of Multiple Topics on Election, Including Quesitons 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? How can I know if I am one of the elect? Matthew 24:23 "Then if anyone says to you, ' Behold, here is the Christ,' or 'There He is,' do not believe him: tote ean tis humin eipe (3SAAS) Idou (2PSAMM) ode o Christos e ode me pisteusete (2PPAAS - functions as an aorist imperative) : CLICK FOR >60 ENGLISH TRANSLATIONS OF THIS VERSE Holman - For there will appear false Messiahs and false prophets performing great miracles- amazing things!- so as to fool even the chosen, if possible. Dt 13:1-3 Mk 13:21 Lu 17:23,24 21:8 John 5:43 Matthew 24 Resources - Multiple Sermons and Commentaries JESUS WARNS OF DECEIVERS IN THE LAST DAYS 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. Tote is used with when (hote) and translated "when...then." (Mt 9:15, 13:26, 21:1, Mt 25:31, Lk 5:35, 14:10, 21:20, John 7:10, 8:28, 11:6, 12:15 Acts 13:12 [inverted order], Acts 28:1, 1Cor 15:28, 54, 2Cor 12:10, Col 3:4). Tote also functions as a marker = "at that time." (Mt 2:17) Finally, tote is used in narration to introduce what follows in time (Mt 2:7). Matthew has 89/158 NT uses (about 57%) of tote with the next most frequent book being Acts with 21 uses. In sum, the idea of tote as signifying "at that time" begs the question "What time?" Let's go to the context for the answer. Jesus is continuing chronologically from the previous section (Mt 24:21-note and Mt 24:22-note) and so strictly speaking these warnings apply most directly to the time of the Great Tribulation (the last 3.5 years of Daniel's Seventieth Week). This is a time when one would naturally look for relief which might draw some to the false messiahs. The Messiah is indeed coming but not until the end (Mt 24:30-note, Rev 19:11-16-note). In sum, these warnings are directly applicable to those who are alive at the time the Antichrist desolates the rebuilt Jewish Temple and inaugurates the last 3.5 year Great Tribulation. Zodhiates - The terror caused by the Antichrist during the second half of Daniel's seventieth week will be so great that the only hope will be Christ's direct intervention. The word "then" here, as we find in Matthew 24:9, 10, 16, 21, does not refer to an instant of time but to a period. Here the antecedent is "those days" (Mt 24:22) which in turn points back to "great tribulation" (Mt 24:21). (Exegetical Commentary on Matthew- Dr. Spiros Zodhiates - 2006) Hiebert says "then links this warning with the scene of extreme suffering just depicted. If any man, whosoever it may be, states the situation conditionally but implies that its fulfillment can be expected. To you marks that these messages will be directly aimed at the believers in Christ." (The Gospel of Mark- An Expositional Commentary) If anyone - The pronoun anyone (tis) which Greek expert Zodhiates says is "the masculine or feminine enclitic indefinite pronoun, anyone-false prophet of either sex." 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 calls attention to the extraordinary (cp Mt 3:16). 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) The Christ - Note the used of the definitive particle "the" (ho) which indicates they are making the claim that they are the one and only true Messiah, the one who has been anointed. (See Messiah and also the Messiah - the Anointed One). Stuart Weber on those who claim to be Christ in the time of the Great Tribulation - People will be desperate for a Savior while in the midst of the greatest tribulation earth will ever know. Jesus now gave his disciples some guidelines for discerning when he was likely to return. Just as Jesus' disciples must have trembled at the fearful images of the Great Tribulation, so their hearts thrilled as he described the glory of his coming. (Holman New Testament Commentary) Christ (5547)(Christos from chrio = to rub or anoint, consecrate to an office) means one who has been anointed, symbolizing appointment to a task. The majority of the NT uses refer to Jesus (exceptions = "false Christs" - Mt 24:24, Mk 13:22). Christos is translated in the NAS 1995 edition as Christ (516x), Christ's (11x) and Messiah (4x - Mt 1:1, 16, 17, 2:4). The NIV and ESV never translate Christos as Messiah, but always as Christ. The Holman Christian Standard Bible has an interesting approach and translates Christos as Messiah many times depending on the context (see explanatory note) The NLT paraphrase translates Christos as Messiah over 80 times. The NET translates Christos as Messiah in Jn 4:29, Acts 3:20, Eph 2:12. Do not believe - Although this is in the aorist subjunctive, in context it functions as an imperative or command. Most of the time believers are commanded to believe but here is one of the exceptions where they are told not to believe! Indeed believers are to reject all claims of Messiahs said to be hidden here or there, for as Jesus explains in Mt 24:27 the coming of the true Messiah will be like lightning -- unmistakable! Believe (4100)(pisteuo from pistis; pistos; see related studies the faith and the obedience of faith) means to consider something to be true and therefore worthy of one's trust, accepting it as genuine or real. Notice the next verse begins with "for" (gar) which explains why Jesus issues the warning to not believe their claims to Messiahship -- they will perform great signs and wonders, which one might think could only be performed by the Messiah. In the Gospel of John Jesus tells us how we might be enabled to discern truth from error - "If any man is willing to do (present tense - as one's lifestyle) His will, he shall know of the teaching, whether it is of God, or whether I speak from Myself." (Jn 7:17) In this coming day of deception, believers walking by the Spirit of Truth will be enabled by Him to discern truth from error. (cf Gal 5:16-note, 1Jn 2:20-note, 1Jn 2:27-note). Zodhiates points out that "The entire paragraph warns believers against single events of deception: first, by the use of the indefinite pronoun tis, anyone, and secondly by the presence of three verbs in the aorist tense: "says... behold... believe." (Ibid) Matthew 24:24 For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect: egerthesontai (3PPFPI) gar pseudo christoi kai pseudoprophetai kai dosousin (3PPFPI) semeia megala kai terata hoste planesai (AAN) eis dunaton kai tous eklektous: CLICK FOR >60 ENGLISH TRANSLATIONS OF THIS VERSE False Christs - Mt 24:5,11 2Pe 2:1-3 3:17 Will: Dt 13:1 2Th 2:9-11 Rev 13:13,14 19:20 so as: John 6:37,39 10:28-30 Ro 8:28-39 2Ti 2:19 1Pe 1:5 1Jn 5:18 Rev 12:9-11 13:7,8,14 If possible - Mk 13:22 Ac 20:16 Ro 12:18 Ga 4:15 Matthew 24 Resources FALSE CHRISTS AND FALSE PROPHETS Jesus has already warned of similar impostors throughout the age that precedes His return and they will unfortunately be very effective for they will mislead not a few but many! (Mt 24:5+) "For many will come in My name (Ed: But not in His authority or power), saying, 'I am the Christ,' and will mislead many. (Mt 24:11+) "And many false prophets will arise, and will mislead many. For (gar) - Terms of explanation should always prompt a question to the good inductive Bible student. In this case - What is Jesus explaining? He is explaining why He is issuing the warning to pay attention and not believe "Christ sightings!" Alertness will be necessary because these imposters will buttress their claims with evidences that they possess supernatural power. And keep in mind the context -- these pretenders are arising in a time of the global Great Tribulation, a time when men's hearts would be fainting from fear and unanswered questions ("What in the world is happening?" cp Lk 21:25-26) There is a natural tendency in such fearful times to seek answers from pretenders who seem so spiritually in touch with the supernatural world. But these men are not to be followed or believed (see also Mt 24:25-26). False Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect - These men "would provide great signs (semeion) and miracles that people will take as validation of their authenticity as God's Christ or prophet (cf. the Jewish leaders' demand of a sign from Jesus in Mt 12:38; 16:1; see also Jesus' description of miracle-working imposters in Mt 7:21-23)." (Stuart Weber - Holman New Testament Commentary) False Christs (5580) (pseudochristos from pseudes = false, untrue, pretentious, lying + Christos from chrio = to anoint = one who has been anointed, appointed to a task) are those ho falsely claim to be the Messiah or as BDAG says a "bogus Messiah."(Only 2 uses - Mt 24:24, Mk 13:22) John warned that "every spirit that does not confess Jesus is not from God; and this is the spirit of the antichrist, of which you have heard that it is coming, and now it is already in the world. 4You are from God, little children, and have overcome them; because greater is He who is in you than he who is in the world." (1Jn 4:3-4+) Warren
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Morris comments that "With such firm and detailed prophecies of the end of the age it seems natural to most of us to look for the date, and through the centuries there have never been lacking those who felt that it was possible to work out that date, sometimes exactly, sometimes approximately, referring only to a general period. But all such efforts are wrecked on this saying of Jesus. It is both clear and emphatic." (The Gospel according to Matthew - The Pillar New Testament Commentary) John
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Morris says, "The aorist points to one act, the act of Adam; we would expect the present or the imperfect if the apostle were thinking of the continuing sins of all people." 11 Romans 5:18, 19. 12 Some used this faulty reasoning to predict the rapture of the church in 1988. 13 This is also confirmed by Daniel's prophecy of the 70 weeks. The end of the 70th week will be the end of sin for the Jewish people: "Seventy weeks have been decreed for your people and your holy city, to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the most holy place" (Daniel 9:24). Matthew 24:35 "Heaven and earth will pass away, but My words will not pass away: ouranos kai e ge pareleusetai (3SFMI) oi de logoi mou ou me parelthosin (3PAAS): CLICK FOR >60 ENGLISH TRANSLATIONS OF THIS VERSE Heaven: Mt 5:18 Ps 102:26 Isa 34:4, 51:6, 54:10 Jer 31:35,36 Heb 1:11,12 2Pe 3:7-12 Rev 6:14 20:11 My: Nu 23:19 Ps 19:7 89:34 Pr 30:5 Isa 40:8 55:11 Titus 1:2 1Pe 1:25 Rev 3:14 Matthew 24 Resources - Multiple Sermons and Commentaries Parallel Passages: Mark 13:31 "Heaven and earth will pass away, but My words will not pass away." Luke 21:33 "Heaven and earth will pass away, but My words will not pass away." A PROPHECY OF THINGS THAT PASS AND PERSIST Heaven and earth will pass away - This present universe as we know it today will one day cease to exist. This will mark the end of time as we know it. The "history" of this world will one day truly be "history" for in that glorious day all that will truly matter is His Story! Amen! This truth is taught even in the Old Testament, the psalmist writing... Of old Thou didst found the earth; and the heavens are the work of Thy hands. Even they will perish, but Thou dost endure; and all of them will wear out like a garment; like clothing Thou wilt change them, and they will be changed. (Ps 102:25-26)
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Morris - Much of the rest of the Olivet discourse is an urgent exhortation always to be ready and watching for Christ's return, an exhortation that would be contradictory if we first had to watch for the signs of His coming. The initial phase of His coming, therefore, is always imminent. (New Defender's Study Bible Notes) W A Criswell - The exact time of Christ's coming is not to be the concern of God's people (cf. also Jesus' parting words in Acts 1:6-8). That Christ, in His humiliation (incarnation), was not aware of the time is not a denial of His deity, but an evidence of His functional subordination and temporary surrender of the use of certain attributes while living a life of faith and dependence upon the Father. (The Believer's Study Bible) SOME THOUGHTS TO PONDER If one interprets literally the numerical descriptions of the "Tribulation" (1260 days, 42 months, 3.5 years, time, times and half a time) this interpretation introduces an interesting question. In other words if one believes in a literal 7 year period of 360 days per year, then one would be aware of when this time begins for the Antichrist will make a 7 year covenant with Israel as the starting point. This event will make international news for many days, so that all believers would know when the treaty was inaugurated. One could then count off 1260 days until the Antichrist breaks the covenant in the middle (Da 9:27 - 3.5 years). Then one would know that there are 1260 days remaining in the Great Tribulation (cp the abomination of desolation Mt 24:15, 2Thes 2:3-4 "inaugurating the "Great Tribulation" of Mt 24:21) and presumably the time of the return of the King. And so THEORETICALLY one would be able to know the day of His arrival. However one problem with this "theory" is the fact that Daniel speaks of a period of 1290 days (Da 12:11) and also a period of 1335 days (Da 12:12) Exactly what transpires during those 75 days (past the 1260 days) is uncertain. In his sermon on this section Dr John
Mateus 24
Morris comments that "We are frequently urged to be ready always for the Lord's return. If we could predict the date of His coming, or if we knew certain other events must transpire first, then such continual readiness would be unnecessary (Hebrews 9:28; 1John 2:28)." And I would add in the intervening time we might tend to become spiritually lazy. J R Miller on ready - What is it to be ready for the coming of Christ? For one thing, it is to be at peace with God, reconciled to Him, saved. In a sense, death is a coming of Christ to individuals, for it ends their probation and ushers them into the presence of God. What is it to be prepared for death? No one is prepared, who has not accepted Christ as Savior and Lord, finding forgiveness of sins and new life and love in Him. Nothing could be more terrible than the sudden coming of death to one whose sins are not forgiven, and who is thus unprepared to meet his God. But forgiveness is not the only thing in preparation for death. One's work should be well done. There is a story of man who had wasted his life and who at last, near the end, found peace in believing. A friend said to him, "Are you afraid to die?" He answered, "No, I am not afraid to die; but I am ashamed to die." He meant that while his salvation was assured in Christ, he was ashamed to go home, having wasted all his years and having done nothing for the honor of his Master. We should do our best possible work every day—that we should never be ashamed to have Christ come. (Ibid) Rob
Mateus 24
Morris - Jesus is underlining the truth that delay does not mean cancellation. (Ibid) Douglas Sean O'Donnell - The most neglected theme in the modern church is the theme of judgment. The second most neglected theme is the theme that the church shall be judged: "judgment [will] … begin [with] the household of God" (1 Peter 4:17). The third most neglected theme is the theme that the individual Christian shall stand before the Judgment Seat of Christ to give an account for what he has done (16:27; cf. Romans 14:12). Other than a few short lines in a few verses, the emphasis Jesus gives in our text to his second coming is not that of salvation but of judgment. Before Jesus goes to the cross (to take on the judgment of God on our behalf) in chapters 26, 27, he first judges the world and the church in chapters 23, 24, and 25. Judgment is not a dirty word. It's not a bad word. It's not an old covenant word. It's a holy word. It's a good word. It's a new covenant word. It's a word from Jesus, the loving Lord of the universe. If your father or mother told you, "The stove is hot, don't touch it, you'll get burned," that's a warning that comes from love. If your Savior told you, "Unbelief and evil behavior is harmful, don't touch, you'll be damned," that's a warning that comes from love. The godless guru and the sentimental swami speak only of love but know nothing about love. If judgment is a reality, then love warns of judgment. And here the Lord of love warns his church, especially those spiritually asleep within it, that "the wicked will not stand in the judgment" (Psalm 1:5). They will be cut to pieces (Mt 24:51, a graphic image of divine retribution) and assigned a place ("hell," as Jesus calls it elsewhere) where "there will be weeping and gnashing of teeth." That is another graphic image, this time an image of regret-"I knew better"-and sorrow and perhaps rage toward God. (Ibid) Matthew 24:51 and will cut him in pieces and assign him a place with the hypocrites; in that place there will be weeping and gnashing of teeth: kai dichotomesei (3SFAI) auton kai to meros autou meta ton hupokriton thesei (3SFAI) ekei estai (3SFMI) o klauthmos kai o brugmos ton odonton: CLICK FOR >60 ENGLISH TRANSLATIONS OF THIS VERSE Assign: Job 20:29 Isa 33:14 Lk 12:46 There: Mt 8:12 Mt 22:13 Mt 25:30 Lk 13:28 Matthew 24 Resources - Multiple Sermons and Commentaries MASTER'S PUNISHMENT AT THE PAROUSIA Phillips paraphrase says the masters servant "will punish him severely and send him off to share the penalty of the unfaithful - to his bitter sorrow and regret!" It should be noted that while most expositors interpret these individuals as unbelievers who will be assigned to that place in hell, there are a few (Grant Richison) who see these as believers who will "lose their rewards." My view is that the context and the specific wording Jesus uses (e.g., see Jesus' other uses of gnashing - Mt 8:12, Mt 13:42, 50, 22:13, 25:30, Lk 13:28 - every other use is clearly in the context of eternal separation!) strongly favor that these are not believers but professors who were not genuine believers. THOUGHT - The teaching that one simply loses their rewards as recompense for their sinful behavior is dangerous! This genre of teaching is found in the so-called Free Grace Movement. Yes, grace is free, but it is not cheap. It cost the Son of God His life! Costly grace calls for a grace enabled life that is generally in the direction of obedience (enabled by the Spirit). The idea that "once saved, always saved" regardless of subsequent conduct after the person professes belief in Jesus is categorically non-Biblical and will take a person straight to hell, utterly deceived that they had purchased a "fire insurance policy" because they once held their hand up in an evangelistic service and/or prayed a prayer of profession. Profession of Jesus that is soul saving must be coupled with possession by Jesus and Spirit enabled practice that is in keeping with that possession. We are not speaking of perfection, but direction. If there is absolutely no evidence of a "heavenward" direction in your life, than the issue is not loss of rewards but eternal loss of your eternal soul! (See Jesus' strong warning against thinking you are a believer and living like lost person - Mt 7:21-23+). Absolute evil calls for absolute judgment. --Os Guinness One writer who I highly respect, Dr Warren Wiersbe, actually has both interpretations - (1) In 1992 he wrote "This language suggests that loss of reward will be a difficult experience." (Wiersbe's expository outlines on the New Testament, 1992) (2) In 1996, he wrote "During the Tribulation, a division will take place: Some people will perish in judgment (be taken away), while others will remain to enter into the kingdom." (The Bible Exposition Commentary) I note the publishing dates and it seems as if Wiersbe changed his interpretation in the most recent publication. Interesting. Thomas Ice - Christ was revealing that if people are unfaithful to the stewardship entrusted to them, and if they ignore the signs that will be given of the return of the Lord, they will be kept from the kingdom to be established at His coming. R T France - the imagery of the parable indicates that it is here the fate of someone who was ostensibly an insider but has failed to fulfill his master's expectations. (The New International Commentary on the New Testament) Don Stewart - And he will cut him into pieces This mean [sic] to cut into pieces with a saw—which was an actual form of punishment in ancient times. There is a question as to how literal we are to understand this. Bruce remarks on the literal understanding of the phrase, “But this can hardly be, especially as in the following clause the man is supposed to be still alive” (Bruce, p. 298). Some see it as a mere beating or thrashing with the whip. and assign his part with the hypocrites, The hypocrites is where this hypocrite belongs. For Matthew there is no worse group than the hypocrites (cf. 6:2-18; 15:7; and especially ch. 23), and the wicked servant of this parable was, if anything, a hypocrite....The final destination for hypocrites will be the place of the judgment of the wicked. Louis A. Barbieri, Jr. - But the judgment will come and he will be dealt with as one would deal with a hypocrite, which is precisely what an unfaithful servant is. His separation will result in eternal judgment. (See Bible Knowledge Commentary) POSB - The Lord will condemn the evil servant to death—with the hypocrites. He will be "cut asunder," cut off from among the living and from among believers; and most tragic, he will be "cut asunder" from God's presence. His position and place will be with hypocrites. Where are the hypocrites? Christ says "[Where] there shall be weeping and gnashing of teeth" (Matthew 8:12). (BORROW The Preacher's outline & sermon Bible) Craig Blomberg - The picture of the slave caught beating his fellow servants does not portray Christians caught in sin and suddenly damned. Instead, it pictures people who delay coming to terms with God in Christ for too long, so that they suddenly find, whether due to his return or due to their own deaths, that it is too late to repent. God has commanded all individuals to be good stewards of his creation (Gen 1:26-28) and therefore holds everyone accountable. Those who prove unfaithful stewards can anticipate eternal damnation (Mt 24:51). (BORROW Matthew - New American Commentary) God does not pay weekly, but he pays at the end.
Mateus 24
Morris - The Gospel according to Matthew) Adrian Rogers once said "Jesus Christ is coming this afternoon, perhaps. You say, "I don't think He is coming this afternoon." You don't? Well, good, that's the best sign that He might, "for in such an hour as ye think not the Son of Man cometh" (Matthew 24:44). Do you get the point? I mean, to be honest, I really don't expect Him this afternoon, either—I mean to be very, very honest. But, you see, that is what our Lord is saying: "In such a time as you think He's not coming, that's when He's coming"—a moment, in the twinkling of an eye. And, we are to be living in anticipation of the coming of our Lord and Savior Jesus Christ. We are to be looking, looking, looking for His coming… Look for His coming… Labor for His coming… Live for His Coming." (How to Stay Together When the World Comes Apart) Jesus gives 4 admonitions in the Olivet Discourse regarding the fact that the time of His coming cannot be known: (1) Mt 24:36 = of that day and hour no one knows; (2) Mt 24:42 = "you do not know which day your Lord is coming." (3) Mt 24:44 = "the Son of Man is coming at an hour you do not expect." (4) Mt 25:13 " you do not know the day nor the hour." Date setting is absolutely forbidden! Living expectantly is absolutely expedient! Vance Havner commenting on Mt 24:44 observed that "A generation ago (Ed: This would have been in the late 1800's as he was born in 1901), "Prepare to meet thy GOD" was a favorite text of evangelistic preachers. Today over the country at large it has been granted an extended leave of absence. The reason is not hard to find. In many quarters: GOD is no longer regarded as a personal being - hell is a byword. Heaven is a joke about St. Peter with a bunch of keys - and the judgment day is a medieval superstition. Men no longer believe that they are hastening on to the Great Accounting. But, for all that, there is still a Judge and a judgment and an inflexible standard of righteousness that must be met." (Road to Revival) The Son of Man is coming - Jesus leaves not doubt about this great doctrine. His disciples can reckon His return as an absolute certainty. But then He goes on to warn that the time of His return is not certain. NET note on an hour when you do not think - Jesus made clear that his coming could not be timed, and suggested it would take some time - so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him). John Blanchard - Everybody will be surprised—but nobody will be in any doubt that He has come. The point is that the Return of Christ will not only be at an unknown hour, but when it is not expected! This highlights the need for continual readiness for every child of God! Great God, what do I see and hear! The end of things created: The Judge of mankind doth appear On clouds of glory seated; The trumpet sounds, the graves restore The dead which they contained before: Prepare, my soul, to meet him! Weber adds that "If we are taken by surprise, it is not because God is out to trick us but because of our own apathetic self-deception or negligence." (Ibid) John
Mateus 24
Morris says that by asking who is the… slave "is a way of inviting his hearers to reflect on their own state of readiness. (Ibid)
Mateus 24:1-3
Morris has a point of application regarding the destruction of the beautiful Temple - Jesus is making clear that, while the temple was undoubtedly a wonderful building, the disciples should not be beguiled by its beauty. What matters is that God's people should live godly lives. When they do not, disaster in some form is inevitable. (Pillar NT Commentary) SOME CONTEXT ON THE DESTRUCTION OF THE TEMPLE & JERUSALEM In the Old Testament, Jehovah, through the prophet Jeremiah, had given a clear warning to Israel concerning the impending destruction of the Temple "Has this house, which is called by My name, become a den of robbers in your sight? Behold, I, even I, have seen it," declares the LORD. But go now to My place which was in Shiloh, where I made My name dwell at the first, and see what I did to it because of the wickedness of My people Israel. And now, because you have done all these things," declares the LORD, "and I spoke to you, rising up early and speaking, but you did not hear, and I called you but you did not answer, therefore, I will do to the house which is called by My name, in which you trust, and to the place which I gave you and your fathers, as I did to Shiloh. (Jer 7:11-14, cf Ps 78:60-61) Prophecy is like a jigsaw puzzle and just as one is enabled to solve the puzzle by first finding the most obvious pieces (the corners), so too one is enabled to unravel a controversial chapter like Matthew 24 by finding the obvious pieces. And so we need to keep the context in mind and compare Scriptures that relate to the context. What was the context? What had Jesus just declared in Matthew 23:37-39? "O 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. Behold, your house is being left to you desolate! "For I say to you, from now on you shall not see Me until you say, 'BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!'" (Mt 23:37-39) Comment: To what house does He refer? This is clearly a reference to their beloved Temple (and city of Jerusalem). In the Old Testament Daniel 9:26 (see commentary) had prophesied "after the sixty-two weeks (plus the 7 weeks = 69 weeks = 483 years) the Messiah would be cut off (the Crucifixion of Jesus - Hebrew word = karath = speaks of a violent death) and have nothing, and the people (Romans) of the prince who is to come (Antichrist) will destroy the city and the sanctuary. And its (Jerusalem's) end will come with a flood; even to the end there will be war; desolations are determined." As discussed above it may have been because Jesus pronounced this judgment on Jerusalem and the Temple that the astonished disciples immediately drew His attention to its beauty and magnificence. Ray
Mateus 24:1-14
Morris has a point of application regarding the destruction of the beautiful Temple - Jesus is making clear that, while the temple was undoubtedly a wonderful building, the disciples should not be beguiled by its beauty. What matters is that God's people should live godly lives. When they do not, disaster in some form is inevitable. (BORROW The Gospel According to Matthew) SOME CONTEXT ON THE DESTRUCTION OF THE TEMPLE & JERUSALEM In the Old Testament, Jehovah, through the prophet Jeremiah, had given a clear warning to Israel concerning the impending destruction of the Temple "Has this house, which is called by My name, become a den of robbers in your sight? Behold, I, even I, have seen it," declares the LORD. But go now to My place which was in Shiloh, where I made My name dwell at the first, and see what I did to it because of the wickedness of My people Israel. And now, because you have done all these things," declares the LORD, "and I spoke to you, rising up early and speaking, but you did not hear, and I called you but you did not answer, therefore, I will do to the house which is called by My name, in which you trust, and to the place which I gave you and your fathers, as I did to Shiloh. (Jer 7:11-14, cf Ps 78:60-61) Prophecy is like a jigsaw puzzle and just as one is enabled to solve the puzzle by first finding the most obvious pieces (the corners), so too one is enabled to unravel a controversial chapter like Matthew 24 by finding the obvious pieces. And so we need to keep the context in mind and compare Scriptures that relate to the context. What was the context? What had Jesus just declared in Matthew 23:37-39? "O 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. Behold, your house is being left to you desolate! "For I say to you, from now on you shall not see Me until you say, 'BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!'" (Mt 23:37-39) Comment: To what house does He refer? This is clearly a reference to their beloved Temple (and city of Jerusalem). In the Old Testament Daniel 9:26 (see commentary) had prophesied "after the sixty-two weeks (plus the 7 weeks = 69 weeks = 483 years) the Messiah would be cut off (the Crucifixion of Jesus - Hebrew word = karath = speaks of a violent death) and have nothing, and the people (Romans) of the prince who is to come (Antichrist) will destroy the city and the sanctuary. And its (Jerusalem's) end will come with a flood; even to the end there will be war; desolations are determined." As discussed above it may have been because Jesus pronounced this judgment on Jerusalem and the Temple that the astonished disciples immediately drew His attention to its beauty and magnificence. Ray
Mateus 24:15
Morris - Therefore connects with the preceding statement and leads into what follows. It is because the end will certainly come that the disciples are to be on their guard. (Pillar NT Commentary-Matthew) Thomas
Mateus 24:15
Morris - When has the force of "whenever"; Jesus is giving no indication of the exact time when what He speaks of will take place. It will surely happen, but it is the occurrence and not the precise timing that occupies His interest. (Pillar NT Commentary-Matthew) Hiebert adds that when you see "looks forward to a definite, observable future event, but the time is left indefinite, "whenever ye may see." (Ibid) Spiros Zodhiates on when - The when is eclipsed by a "what", that is, some physical object called an "abomination of desolation" is given in place of a date. There will be a day and hour when (the abomination of desolation stands in the holy place)." (Exegetical Commentary - Matthew) You see (3708)(horao) means literally to see with one's eyes. Jesus describes an event which would be visible to the sight. It would not be subtle or difficult to discern. As His next words suggest, if one misses this sign, there will be disastrous consequences, including potentially the loss of one's life. Don't miss this sign! And the sad thing is that those who will be living in Jerusalem (and in the world in general) when this event takes place may not have spiritual eyes to see the sign because they have been misled (compare Jesus' repeated warning = Mt 24:4, 11) into believing that the sign was fulfilled in 70AD!
Mateus 24:15
Morris explains Mt 24:15 writing that "There has been a good deal of dispute about the precise meaning of the expression (the abomination of desolation) in this context, but there can be no doubt that Jesus was referring to some "abominable" thing, that is, something that brought or would bring defilement to the Temple. It would stand in the holy place, that is, the temple (Ed comment: So far, so good. Morris is thankfully interpreting the text literally to this point.) At the siege of Jerusalem many horrific things took place as zealous Jews fought over the Temple and defilement of some sort certainly took place. The reference seems to be to something of this sort rather than to what the Romans did when they captured it, for by that time it would be too late to flee; there were opportunities earlier. (Note: My bolding, italics and color added for emphasis) Ed Comment: Notice Morris uses the phrase "seems to be something of this sort" which expresses a degree of uncertainty. However recall that Jesus is answering the disciples' request for signs in Mt 24:3 but it makes little sense that He would give them a sign with a high degree of uncertainty. Thankfully Morris astutely recognizes that if one interprets the Roman army as the abomination as do so many of the non-literalistic interpreters, there is a significant problem! Unfortunately, Morris does not even make mention of the possibility of the Antichrist nor does he quote the clear parallel passage by Paul in 2Thes 2:3-4! (Morris) Let the reader understand....encourages the reader to think hard about the words: "it means, Look more deeply into this, because what is said is less than what is meant" (Fenton). Ed comment: I absolutely agree - this prophecy requires one to spend significant time studying the prophecies of Daniel and not just try to make the abomination fit with past historical events, which is sadly the most common approach to interpretation of Matthew 24:15! (Morris) But clearly He is saying that there will be some sacrilegious happening that will pollute and empty the holy place and that his followers should take notice of it when it occurs." Ed comment: To Morris' credit whether he meant to do it or not, he leaves open the door that this prophecy could await a fulfillment at some time in the future. (Bolding added) Morris has an interesting note on Mt 24:21 - "This is underlined with the information that it will be of a magnitude unparalleled in the entire history of the world; such trouble has never been, nor will it be equaled thereafter. (There is an unusual piling up of negatives—oud ou me—that makes for a very emphatic negation.)" Ed comment: Another astute observation! Indeed by using three negatives Jesus is making it very clear that the great tribulation He is predicting will never, absolutely ever occur again in the history of the world! This fact alone would be strong support against the commonly held view that the destruction of Jerusalem in 70 AD was the "great tribulation." Notice Morris' statement that this trouble will not be equaled thereafter. As discussed in these notes, the Jews have experienced far worse tribulation under Adolph Hitler than they did under the Roman general Titus! This fact alone should make anyone who adheres to Mt 24:15-21 as a historically fulfilled event pause and make an honest, non-biased reappraisal of their interpretation! Rosscup adds this critique on Morris' commentary - "One of the world's best-known evangelical, amillennial NT scholars provides a thorough, clear, well-studied and mature tool based on the Greek but highly readable even for those who do not know Greek. Morris usually surges quickly to the crux, and gives main views, reasons for his choices, word meaning, contextual factors, background, and customs. His work here is right up with the No. 1 commentaries in all-around contribution. In prophetical passages such as Matthew 24-25, one will see an amillennial perspective near its best." (4) Craig Keener. The Gospel of Matthew: A Socio-Rhetorical Commentary - - (Ranked fifth in Tim Challies' top 5, and ranked third in the Ligonier list) The following critique of Keener's writing style is somewhat more complicated because Keener's writing style and comments are very difficult to follow compared to most of the other Matthew commentaries. Introductory Comment: It is interesting that Challies writes "Keener's work receives high recommendations and (emphasis is Challis') significant warnings about the limits of its usefulness." Unfortunately, Challies fails to elaborate on his "significant warnings." While I do not know the nature of Challies' warnings, in reading Keener's comments on Matthew 24:15ff there was one sentence that caused me great alarm --"Even in the New Testament the language may be mythological at points." Really? I admit that I do not possess a theological doctorate (I am a medical doctor) but I steadfastly refute that statement by Keener. In fact, this one statement by Keener ought to serve notice that his comments no matter how erudite (and they are probably the MOST erudite of the top 5 commentaries on Matthew), should be read with great caution and a healthy Acts 17:11 Berean mindset, lest one be misled from the plain meaning of the inerrant, plenary inspired (verbal plenary inerrancy) Words of Jesus in Matthew 24. Below are selected excerpts from Keener's commentary most of which are followed by my comments. KEENER'S EXPLANATION OF THE ABOMINATION OF DESOLATION Keener explains the abomination of desolation writing "the language of Jesus' reference to a desolating sacrilege in the sanctuary (Mt 24:15) suggests a more specific Biblical allusion. Daniel's language stands behind that of Maccabees and Josephus. When Daniel spoke of the "abomination that would result in desolation," one text referred to the events surrounding Antiochus Epiphanes, who claimed to be deity and oppressed Israel (Da 8:13; 11:31, 36-39); another text, however, associates the same phenomenon with the cutting off of an anointed ruler, close to the time of Jesus (Da 9:26-note [NOTE: All "note" additions after the Scripture are links to my commentary on Daniel] = "Then after the sixty-two weeks the [anointed one] will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined."). Further, the end had not come after Antiochus' desecration of the temple (Da 11:31-note; cf. "then" in Da 12:1-note - "there will be a time of distress such as never occurred since there was a nation until that time"), allowing the possibility that another desolation would come (Da 12:11-12-note). The image of this final tribulation period was reapplied....Jewish speculation concerning the end time regularly reapplied Daniel's figures in various manners. Revelation seems to reapply Daniel's tribulation period to the period between Jesus' first and second comings (Rev 12:1-6, 10) (Ed: see Revelation 12 Commentary); some scholars have understood Matthew 24 similarly.... Keener continues to explain the abomination of desolation - "Jewish people recognized that shedding innocent blood in the sanctuary would profane it (1Mac 1:37NRSV; Jos. Ant. 9.152; so also Mt 23:35), and some even saw this defilement as a desolation (1Mac 1:39NRSV; 1Mac 2:12NRSV). Josephus indicated that the shedding of priestly blood in the sanctuary was the desecration, or "abomination," that invited the ultimate desolation of A.D. 70. (Ed comment: I must question Josephus' credentials as a trusted interpreter of Scripture! I am not even aware that he was born again.) Very close to three and a half years after the abomination (cf. War 6.93), the temple was destroyed and violated even more terribly. Ed comment: Keener seems to accept that that Daniel 9:27-note is 7 years as he says "very close to three and a half years after the abomination the temple was destroyed." The problem with that statement is that Daniel clearly dates the abomination in Daniel's Seventieth week whereas the destruction of the Temple described by Daniel was in the sixty-ninth week - see Da 9:26-note! Not only that, but interpretation of eschatology is not like horse shoes, so "close" does not count! Daniel 9:27-note dogmatically states the covenant is broken at the midpoint of the 7 which would be 3.5 years, which in turn fits beautifully with 6 other similar time phrases! See similar eschatological time phrases = 3.5 years, "Time, times, half a time", 42 mo, 1260 days. In short, Keener's interpretation of the "abomination" would not even remotely correlate with Daniel's specific chronology!) (Keener) - After the temple burned, the Romans erected on the site of the temple their standards, which bore the emperors' images and were housed with idols in the army camps, then offered sacrifice to them. Ed comment: Do you see the problem one encounters when you compare Jesus' words in Mt 24:15 with what transpired historically? Recall that Jesus says the abomination [whatever it is] stands in the holy place, the Temple. So if one postulates that the Roman idolatrous sacrifices are the abomination, according to history they occurred AFTER the Temple was burned. For Jesus' prediction to be fulfilled, one would have to have an intact holy place! (Keener) - Jerusalemites had once preferred death to permitting these standards to enter the city....But Jesus' warning must apply to the earlier rather than the final desecration, because shortly after the Romans surrounded Jerusalem escape became increasingly difficult (e.g., Jos. War 5.420-23, 449). Ed comment: Here is the problem that all those who see a historical fulfillment if they interpret the abomination as the Roman army. Once the Roman army had surrounded Jerusalem, it would have been too late to escape. (Keener) - In Matthew, the tribulation seems to begin with the sanctuary's desecration in A.D. 66 and concludes with Jesus' return (Mt 24:29). If, as I think most likely, Matthew writes some years after 70, this allows several interpretive options: In Matthew 24 Jesus (each of the enumerated comments is from Keener)... (1) skips from this tribulation to the next eschatologically significant event, His return (Fuller 1966; cf. Lk 21:24; especially compare Mt 24:21, "nor ever shall," with Da 12:1; cf. Jos. War pref. 1); Ed comment: This comment by Keener demonstrates the problem that the Preterist view presents. Clearly Jesus did not return in the first century [unless one invokes view #5 below!] and yet in context His return is linked with the sign of the beginning of the end - see Mt 24:14 [the end shall come] which in turn (in context) links to Mt 24:15! Recall the question the disciples asked Jesus in Mt 24:3 was what is "the sign of Your coming, and of the end of the age?" He will return at the end of the age and the abomination of desolation is a visible sign of the beginning of the end, a sign that warns the Jews to flee and a sign that His return will soon follow as Jesus clearly states = "immediately after the tribulation of those days [Which tribulation? The great tribulation He had just described in Mt 24:21, clearly linking the beginning of this great tribulation with the appearance of the abomination of desolation standing in the holy place in Mt 24:15] "and then the sign of the Son of Man will appear in the sky" (Mt 24:29-30) (2) regards the whole interim between the Temple's demise and his return as an extended tribulation period ("immediately"—Mt 24:29; e.g., Carson 1984b: 507); Ed comment: Jesus said there would never again be anything like it. To make all history from 70AD to >2016 AD the "great tribulation" is defies common sense! (3) prophetically blends the tribulation of 66-70 with the final one, which it prefigures (see Bock 1994: 332-33); Ed comment: This option seems to suggest a past and a future fulfillment and as noted below even Keener admits to favoring "elements of (3)! This is how a partial preterist might interpret Mt 24:15, as fulfilled historically in 70AD and yet prefiguring a final future fulfillment at the end of the age. (4) begins the tribulation in 66 but postpones the rest of it until the end time; Ed comment: Is he saying the "tribulation" has a gap? It sounds like that is what #4 is postulating. (5) intends His "return" in Mt 24:29-31 symbolically for the fall of Jerusalem. Ed comment: To interpret Mt 24:30 as symbolic is patently absurd! (Keener concludes) I currently favor options (1) or (2) with elements of (3). (Keener then adds) (Against the view of a "spiritual" coming are the many emphatic statements about a personal, visible coming in the context—Mt 24:27; Gundry 1982: 491.) Ed comment: Here is Keener's comment from his earlier IVP commentary on Matthew - "Although many scholars (including a number of conservative scholars) prefer option 5, the many emphatic statements about a personal, visible coming in the context probably rule out a symbolic coming the way they would a "spiritual" one." I agree wholeheartedly with this comment. Jesus is coming back visibly, bodily, and in a cloud, exactly like He ascended (Acts 1:9-11, Rev 1:7-note) (Keener) The third option may in fact deserve more attention than my current inclination has given it: certainly the prophetic perspective naturally viewed nearer historical events as precursors of the final events (Ed: This suggests Keener sees some merit in a future fulfillment!). (Keener continues) In any case, the view (circulated mainly in current popular circles) that Matthew 24 addresses only a tribulation that even readers after 70 assumed to be wholly future is not tenable; Matthew understands that "all these things" (probably referring to the question about the temple's demise—Mt 24:2; Mk 13:4) will happen within a generation (Mt 24:34), language that throughout Jesus' teachings in Matthew refers to the generation then living (e.g., Mt 11:16; 12:39, 45; 16:4; 23:36; cf. Mt 27:25). Ed comment: Mt 24:34 is a difficult verse to interpret. Some like Keener say it refers to the generation living at the time Jesus spoke these words which would refute a future interpretation of Matthew 24:15-22. While I admit that this passage is difficult to "fit" with futuristic interpretation, to base one's entire interpretation on a problematic passage is also very tenuous. That is especially true when there are so many problems (as discussed above) with the interpretation of Matthew 24:15-22 as prophecy fulfilled in 70AD. See the Matthew 24:34 Commentary for a discussion of the multiple ways Mt 24:34 has been interpreted. Keener's comment that Matthew uses "language that throughout Jesus' teachings in Matthew refers to the generation then living" is not completely accurate. In fact Keener only lists 5 Matthew references to generation (e.g., Mt 11:16; 12:39, 45; 16:4; 23:36; cf. Mt 27:25), but there are actually 13 occurrences of generation in 10 verses and several lend themselves to an interpretation that is compatible with a future interpretation of Mt 24:15. (see Matthew 24:34 Commentary). (Finally Keener concludes) Further, Luke dispenses with much of the symbolism and lays the emphasis almost entirely on the Roman conquest of Jerusalem, in which Judean slaves were carried among the nations. For Luke, the "abomination" that brings about desolation becomes simply the Roman armies surrounding Jerusalem, promising desolation (Lk 21:20-note). Ed comment: As has been stated in Luke 21:20-24 Jesus gives a different sign [encircling army] and has no mention of an unprecedented time of distress. There are also a number of other differences between Matthew 24 and Luke 21-see Chart comparing Matthew and Luke. (5) Davies and Allison (Matthew 19-28- International Critical Commentary- Not ranked in Challies' top 5, and fifth in Ligonier's list) This commentary seems to offer a hybrid preterist and futurist interpretation of Mt 24:15ff. This commentary is the only one of the highly ranked commentaries that even considers the possibility that Mt 24:15 might be the future Antichrist. Luke seems to refer it to the destruction of the temple in AD 70 (Lk 21:20), and many commentators think this also the reference in Matthew. That is possible. But it is no less likely that our evangelist had in mind some future, eschatological defilement and destruction, and perhaps even activities of an anti-Christ for 2Th 2:3-4 shows the early existence of such a tradition within Christianity." Let me summarize the significance of accurate interpretation of the abomination of desolation in Matthew 24:15 by quoting from Jewish believer Arnold G. Fruchtenbaum: Concerning the events of the second half of the Tribulation, all together, the Messiah said eight things. First: the Messiah dealt with the specific event that will mark the beginning of the second half of the Tribulation: the Abomination of Desolation standing in the holy place (v. 15). The Abomination of Desolation will involve two stages. The first stage will be when the Antichrist will take over the Jewish Temple, sit down in the Holy of Holies, and declare himself to be god (2 Thes. 2:3-10). The second stage of the Abomination of Desolation will be when the False Prophet will make an image of the Antichrist and stand it up in the Holy of Holies (Rev. 13:11-15; Dan. 12:11). This act of the Abomination of Desolation will signal that the second and worse half of the Tribulation has begun. Second: the Abomination of Desolation will be the signal for the Jews to flee out of the Land (vv. 16-20); this flight is also recorded in Revelation 12:13-17. This passage reflects a sense of urgency in Israel's flight. In fact, the whole emphasis is on speed and quickness. This emphasis is especially evident in the Messiah's listing of the three difficulties that may be encountered in this flight. The first difficulty is for women who are pregnant or have infants. In both cases, this makes quick flight difficult as any woman in that condition can certainly verify. The second difficulty is in relation to the winter, when weather conditions can also limit a speedy escape especially through wadis such as the one leading to Petra. The third difficulty is in relation to the Sabbath, a day when all public transportation closes down. For these two reasons, they are advised to pray that this Abomination of Desolation, which will indeed come to pass, will not come on the Sabbath day or during the winter months, during the rainy season. Third: the reason for this flight (v. 21) is because at this time worldwide anti-Semitism will break out in all its fierceness. Satan's attempt to annihilate the Jews once and for all will have begun in earnest. Fourth: Israel will survive this terrible period, though greatly reduced in number (v. 22). Fifth: the second half of the Tribulation will be characterized by a false messiah, as typified in the counterfeit son, the Antichrist (v. 23). Sixth: the latter half of the Tribulation will be characterized by many false signs, miracles and wonders, for the purpose of worldwide deception. These false signs will be performed by both the Antichrist (2 Thes. 2:8-10) and by the False Prophet (Rev. 13:11-15). Seventh: the Messiah warned that there will be people saying that the Messiah has returned here or that the Messiah has returned there, and that the Second Coming has secretly occurred (vv. 25-27). The Messiah warned the Jews of that day not to believe any such rumor or statement and come out of hiding because, unlike His First Coming, the Second Coming will not be in secret. When the Messiah returns the second time, all men will see it, for it will be like a flash of lightning surrounding the world. Eighth: the Messiah gave a hint as to the place of His Second Coming in verse 28. He said that where the body is, there will the eagles (better translated as "vultures") be gathered together. The "body" refers to Israel, while the "vultures" refer to the Gentile nations coming against the body of Israel. The place of the Second Coming of the Messiah will be in that place where the body of Israel is located, and where the Gentile nations are gathered together. The exact place is known as Bozrah (in Hebrew) or Petra (in Greek). That is where the "body" will be (Mic. 2:12-13); that is where the "vultures" will be gathered to come against them (Is. 34:1-7; 63:1-6); and that will be the place of the Second Coming (Hab. 3:3). To summarize, in this passage, the Messiah presented the events of the second half of the Tribulation, showing it to be an especially difficult period for Israel which will culminate in the Second Coming of the Messiah. But He has not yet answered the second question that concerned the sign that will signal the Messiah's Second Coming. (Footsteps of the Messiah - Arnold G. Fruchtenbaum- Recommended Read) THE IMAGE OF THE BEAST Tony Garland has the following discussion on the image of the beast... Scripture indicates that the Beast who attains worldwide worship (Rev. 13:8) "opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God" (2Th. 2:4). But there is a catch—the Beast is not God. In particular, he lacks God's unique attribute of omnipresence. So as long as he himself remains sitting in the Temple, he is unable to venture forth on the various campaigns which are associated with his activities at the time of the end. This seems to be the motivation behind the instructions by the False Prophet that the earth dwellers should "make an image to the beast who was wounded by the sword and lived" (Rev. 13:14). Having established the image, the False Prophet is "granted power to give breath to the image of the beast, that the image of the beast should both speak and cause as many as would not worship the image of the beast to be killed" (Rev. 13:15 cf. Rev 14:9). This is perhaps one of the most remarkable statements in all of Scripture as it appears that the False Prophet is allowed, by the sovereignty of God's permissive control of evil, to give the image life. Although we can't be sure, it seems reasonable to think that one purpose of the image is to continue to occupy the holy place within the Temple allowing the Beast to venture forth to attend to his many responsibilities—leaving an icon (image) present as the focal point of worship. Notice that both the Beast and his image are the objects of worship (Rev. 13:15; Rev 19:20). Those who refuse to worship the image are killed! Although the man of sin himself first sits in the Temple (2Th. 2:3-4), Jesus infers that something inanimate is set up in the holy place: "Therefore, when you see the abomination of desolation, spoken of by Daniel the prophet standing in the holy place. . ." (Mt. 24:15). The abomination in this verse is not a person (masculine or feminine) but a thing (neuter). Perhaps it is the image of the Beast. It is impossible to know for certain. Yet, this would help explain one purpose of the image of the Beast. Following the judgments of the sixth trumpet "the rest of mankind, who were not killed by these plagues, did not repent of the works of their hands, that they should not worship demons, and idols . . ." (Rev. 9:20). Interestingly, the image of the Beast is the ultimate work of their hands since the False Prophet "deceives those who dwell on the earth . . . to make an image to the beast" (Rev. 13:14). Thus, they themselves make the ultimate idol (icon) of their own worship! The image of the Beast is typified by Nebuchadnezzar's gold image which his subjects were required to worship on penalty of death: Nebuchadnezzar spoke, saying to them, "Is it true,...that you do not serve my gods or worship the gold image which I have set up?...if you do not worship, you shall be cast immediately into the midst of a burning fiery furnace. And who is the god who will deliver you from my hands?" (Da 3:14-15-note) In the same way that Nebuchadnezzar's image received worship on his behalf, so will the image of the beast receive worship together with the Beast himself. (A Testimony of Jesus Christ - Image of the Beast) THE TRIBULATION TEMPLE Tony Garland Several passages of Scripture indicate that the activities of the Antichrist involve a future Jewish Temple: Daniel 9:27-note - The prince who is to come confirms a covenant for the duration of the Seventieth Week of Daniel. In the middle of the week, "he shall bring an end to sacrifice and offering." This implies an preexisting Temple within which sacrifice and offering had been taking place. Daniel 12:11-note - The daily sacrifice will be taken away and the Abomination of Desolation is set up. The context indicates that this occurs during "a time of trouble, such as never was since there was a [Jewish] nation" (Da 12:1). A Temple must have been standing in which the daily sacrifices were being offered. Matthew 24:15 - Jesus predicted that the Abomination of Desolation would stand "in the holy place." This refers to a location within the Temple. 2 Thessalonians 2:4 - Paul indicated that one of the acts of the man of sin would be to exalt himself "above all that is called God or is worshiped, so that he sits as God in the temple of God, showing himself that he is God." Revelation 11:1-note - John is told to measure "the temple of God, the altar, and those who worship there." The context is during the Tribulation, prior to the return of Christ. It is beyond all doubt that a Temple exists at the time of Antichrist. The only question which remains is which Temple? As we have already mentioned, most preterist interpreters take Nero to be The Beast and understand the fulfillment of his overthrow by Christ (Rev. 19:20) to be his suicide in A.D. 68. They see John's mention of a Temple in Revelation 11:1-2 as internal evidence for an early date for the writing of Revelation. If this were an acceptable explanation and interpretation, then the Tribulation Temple would be none other than the Second Temple prior to its destruction by Rome in A.D. 70. However, attempts to find fulfillment of the book of Revelation, not to mention all the other related prophetic themes, in the events of the destruction of Jerusalem in A.D. 70 require an enormous amount of creative and imprecise interpretation, not to mention outright reversal of textual meaning.75 Although preterists maintain that since John is told to measure the Temple (Rev. 11:1-note) it must therefore have been standing in John's day, this is not necessarily so: Regarding Preterist assertion that this is Herod's temple, to be destroyed in 70 A.D., there are at least two problems with this view. Firstly, most scholars date the book of Revelation after that destruction and secondly, It does not matter at all whether the temple is thought to still be standing in Jerusalem at the time that John sees the vision, since that would not necessarily have any bearing upon a vision. John is told by the angel accompanying him during the vision to 'measure the temple' (Rev. 11:1-note). Measure what temple? The temple in the vision. In fact, Ezekiel, during a similar vision of a temple (Eze. 40-48) was told to measure that temple. [Preterists] would agree, that when Ezekiel saw and was told to measure a temple, that there was not one standing in Jerusalem.76 There is an additional problem with the preterist view that the Tribulation Temple is the Second Temple: no one in the early church—the saints who lived closest to the times of both Nero and John—understood the preterist scheme. They did not see Nero as the Antichrist and the destruction of Jerusalem as the fulfillment of the book of Revelation. Some of the earliest interpreters, like futurist interpreters of today, expected the Temple to be a rebuilt Temple future to John's day: Therefore, when he [the antichrist] receives the kingdom, he orders the temple of God to be rebuilt for himself, which is in Jerusalem; who after coming into it, he shall sit as God.—Ephraim the Syrian, A.D. 373. (Thomas Ice and Timothy J. Demy, When the Trumpet Sounds) But when this Antichrist shall have devastated all things in this world, he will reign for three years and six months, and sit in the temple at Jerusalem; and then the Lord will come from heaven in the clouds, in the glory of the Father, sending this man and those who follow him into the lake of fire; but bringing in for the righteous the times of the kingdom, that is, the rest, the hallowed seventh day; and restoring to Abraham the promised inheritance, in which kingdom the Lord declared, that "many coming from the east and from the west should sit down with Abraham, Isaac, and Jacob." (Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., Ante-Nicene Fathers Vol. I ) As we discuss elsewhere, the Date of the writing of the book of Revelation is most likely in A.D. 95 or 96 at the end of Domitian's reign. At that time, no Temple stood in Jerusalem. Therefore, the passages mentioned above which have not yet been fulfilled require the rebuilding of a Jewish Temple. It would appear that this Tribulation Temple must be in place no later than the midpoint of The 70th Week of Daniel in order for the man of sin to sit in the Holy Place and for the Abomination of Desolation to be set up. The Temple may actually be built well in advance of that event, especially since it appears that the breaking of the covenant between the Antichrist and "many" in Israel contravenes the resumption of sacrifice and offering which would previously have been taking place at the site of the Temple (Da 9:27-note). Either the Tribulation Temple will be complete by the time the sacrifice is resumed or, as in the days of the rebuilding of the Second Temple, the sacrifices will be resumed while the construction of the Temple is in progress. As we discussed in relation to the Temple of the Believer, there is nothing which precludes the existence of a Jewish Temple side-by-side with believers who are indwelt with the Holy Spirit. This was the situation for almost four decades after the Day of Pentecost until the destruction of the Second Temple: The early Jewish church—before the destruction of the Temple—was indwelt, sealed, and filled with the Spirit and yet continued to worship in the Temple! This would imply that the Third Temple could be built during the church age and even sacrifices commenced without there being a necessary conflict with "spiritual worship." (Thomas Ice and Timothy J. Demy, When the Trumpet Sounds) Moreover, a rebuilt Jewish Temple would most likely be the product of orthodox Judaism which rejects the Christian reality of the Temple of the Believer. So views concerning the compatibility of a physical Temple while a spiritual Temple already exists within each believer may be irrelevant. There is also the possibility that the Church will be taken in the Rapture prior to the construction of the Tribulation Temple. Finally, we note that during the Millennial Kingdom, a physical Temple will exist alongside believers in Jesus. As to the practicality of rebuilding the Temple, there is much controversy. Considerable debate attends the identification of the precise location of Solomon's Temple upon the Temple Mount and whether the Dome of the Rock and Al-Aqsa Mosque preclude any possibility of a future Jewish Temple on the Mount. There is also disagreement concerning whether a Jewish Temple could be built upon the Temple Mount while the Dome of the Rock and Al-Aqsa Mosque continue to stand. Some investigators claim that the Second Temple stood at a slightly different location than that occupied by the Dome of the Rock. Others say this is a moot point because Muslims would never allow the Jews to build anything anywhere upon the Temple Mount so long as Islam controls the location. Similarly, orthodox Judaism considers all Islamic presence on the Mount to be a defilement of their historical holy location. It is beyond the scope of our treatment here to consider the issues related to the precise location and ability to rebuild. See Temple-Related Websites. See also: How Soon the Tribulation Temple- Part I -- Thomas S. McCall Problems in Rebuilding the Tribulation Temple Part II -- Thomas S. McCall Where is the Ark of the Covenant - Thomas S. McCall Ready to Rebuild - Thomas Ice Ready to Rebuild- The Imminent Plan to Rebuild the Last Days Temple- Thomas Ice, Randall Price, John F. Walvoord Preterism And Antiquity- Was Preterism a View of the Early Church - By Ron J. Bigalke Jr. Clearly, there is not a single event that occurred at the destruction of Jerusalem which can be said to fulfill Daniel's description and Christ's reference of Daniel in Matthew 24:15. Eusebius wrote, "when finally, the abomination of desolation, according to the prophetic declaration, stood in the very temple of God, so celebrated of old, but which now was approaching its total downfal [sic] and final destruction by fire; all this, I say, any one that wishes may see accurately stated in the history written by Josephus" [Book III, Chapter V]. Schaff quoted Eusebius for his information and Eusebius based his history upon the accounts of Josephus' The Wars of the Jews. In The Wars of the Jews 6.4.1—5.4, not once did Josephus record any abomination of desolation in the Jewish Temple prior to it being destroyed. After the Temple was destroyed, Josephus recorded, And now the Romans, upon the flight of the seditious into the city, and upon the burning of the holy house itself, and of all the buildings round about it, brought their ensigns to the temple, and set them over against its eastern gate; and there did they offer sacrifices to them, and there did they make Titus imperator, with the greatest acclamations of joy [6.6.1]. (ED COMMENT: Notice Josephus records the "holy house" was burned, then the Romans bought their idolatrous ensigns and set them against the Eastern Gate -- the ensigns standing at the Eastern Gate does not fulfill Jesus' prophecy of the Abomination of Desolation standing in the holy place." It is close, but this is not a game of "horseshoes" but the serious words of warning from the Omniscient One Who makes no mistakes in the details. Every jot and tittle will be fulfilled exactly as Jesus predicted!) Schaff also documented the preceding quote from Josephus. Within a quotation, he wrote, "Thus was fulfilled the prophecy concerning the abomination of desolation standing in the holy place." A casual reading of Schaff's History of the Christian Church would seem to indicate that Josephus wrote the preceding sentence, but since the sentence cannot be found in Josephus' section on the destruction of Jerusalem, it is obvious that the sentence is the conclusion of Schaff. He referenced "Daniel 9:27; Matt. 24:15; comp. Luke 21:20" as being fulfilled in the destruction. Eusebius was correct in referencing Luke 19:42-44 and Lk 21:23-24 (Book 3, Chapter 7) and Schaff was correct in referencing Luke 21:20 as fulfilled in the destruction of Jerusalem. However, Eusebius was incorrect when referencing Matthew 24:19-21 and Schaff also when referencing Daniel 9:27 and Matthew 24:15. The reason why both historians are wrong in quoting the Daniel and Matthean passages is that Josephus recorded the Roman sacrifices (desolation) as occurring after the fire destroyed the city and the Temple. Furthermore, as Buswell mentioned, there was no opportunity for the Jews to escape the city as Jesus commanded in Matthew 24:15-21. Josephus recorded that Titus had a wall constructed which encompassed the entire city of Jerusalem "to guard against the Jews' coming out....So all hope of escaping was now cut off from the Jews, together with their liberty of going out of the city" (5.12.1, 3). It was due to the wall encompassing the city, preventing any escape, which constituted a famine that consumed the Jews (5.12.1-4). (Referencing Josephus, Eusebius Book 3, Chapter 6 also mentioned the famine that consumed the Jews because of the inability to escape from the midst of the city. [Ed: Here is a direct quote from Eusebius - "To this account Josephus, after relating other things, adds the following: The possibility of going out of the city being brought to an end, all hope of safety for the Jews was cut off. And the famine increased and devoured the people by houses and families. And the rooms were filled with dead women and children, the lanes of the city with the corpses of old men."]) Titus did not enter the city of Jerusalem until after the construction of his wall and the famine consumed the Jews. Therefore, it would be impossible to heed the commands of Jesus to flee the city because of witnessing the abomination of desolation spoken in Matthew 24:15. It should be mentioned again that any sacrilege on the part of the Romans was after the city and Temple were destroyed. Buswell provided the reasons why much of the events of Matthew 24 do not correlate with a date of AD 70. First, "There was no possibility that anybody could flee from Jerusalem." Second, "Titus does not in any way resemble what Daniel said of the Prince of the Covenant." Third, "There was no covenant with Titus or Vespatian or anybody else remotely resembling the covenant of Daniel 9:27. Fourth, "The event which Schaff calls the abomination of desolation did not occur in the midst of any recognizable seven year period. There was nothing three and one half years before or after which in any way corresponds to Daniel's prediction." Fifth, "There was no resurrection of the dead (Daniel 12:2). The Son of Man did not appear in the clouds of heaven (Matthew 24:30) nor gather His elect with the sound of a trumpet (Matthew 24:31)." Sixth, "The sacrifices were not stopped by Titus but by the Jews themselves." Schaff demonstrated that the ceasing of the sacrifices was not the result of Titus. He wrote, "The daily sacrifices ceased July 17th, because the hands were all needed for defence" but the Temple "was burned on the tenth of August, A.D. 70, the same day of the year on which . . . the first temple was destroyed by Nebuchadnezzar." ( Schaff, History, 397-98)
Mateus 24:21
Morris - Although the entire seven year period will be a time of immense suffering on the earth, the great tribulation will be the final 3.5 years, initiated by the placing of the "abomination of desolation" (Matthew 24:15). This is all described in detail in the book of Revelation, especially Revelation 11:1-19:21. THE WORST IS YET TO COME! Such as has not occurred since the beginning of the world - To what does beginning of the world refer? God's creation of the heaven and earth not a "big bang!" (cp Heb 11:3-note, Heb 1:2-note, Col 1:16-note = "by Him" = Jesus). What would tribulation such has never occurred include? It would include such cataclysmic events as the world wide flood in Noah's day and the total destruction of Sodom and Gomorrah by fire and brimstone! Jesus says the coming tribulation is so great, that it would surpass even those dramatic divine judgments. Indeed, the great tribulation will be a manifestation of God's righteous wrath. John
Mateus 24:22
Morris writes that "The Scriptures, in a very natural way, combine the doctrines of divine election and human responsibility, apparently not concerned with the problem this would later seem to pose to generations of theologians. Paul was willing to suffer countless difficulties and persecutions so that the elect might hear, believe and receive the salvation for which they already had been chosen by God before the world began. The apparent paradox is only resolved in terms of the infinite mind and ability of the Creator. We may not be able to understand how both can be true, just as we cannot see both sides of a coin at the same time. However, both sides are real and both doctrines are true. We can believe and rejoice in both truths, even though we don't yet comprehend how each supports the other." 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: Daniel Wallace - My Understanding of the Doctrine of Election List of Multiple Topics on Election, Including Quesitons 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? How can I know if I am one of the elect?
Mateus 24:34
Morris says, "The aorist points to one act, the act of Adam; we would expect the present or the imperfect if the apostle were thinking of the continuing sins of all people." 11 Romans 5:18, 19. 12 Some used this faulty reasoning to predict the rapture of the church in 1988. 13 This is also confirmed by Daniel's prophecy of the 70 weeks. The end of the 70th week will be the end of sin for the Jewish people: "Seventy weeks have been decreed for your people and your holy city, to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the most holy place" (Daniel 9:24).
Mateus 24:36
Morris comments that "With such firm and detailed prophecies of the end of the age it seems natural to most of us to look for the date, and through the centuries there have never been lacking those who felt that it was possible to work out that date, sometimes exactly, sometimes approximately, referring only to a general period. But all such efforts are wrecked on this saying of Jesus. It is both clear and emphatic." (The Gospel according to Matthew - The Pillar New Testament Commentary) John
Mateus 24:36
Morris - Much of the rest of the Olivet discourse is an urgent exhortation always to be ready and watching for Christ's return, an exhortation that would be contradictory if we first had to watch for the signs of His coming. The initial phase of His coming, therefore, is always imminent. Criswell - The exact time of Christ's coming is not to be the concern of God's people (cf. also Jesus' parting words in Acts 1:6-8). That Christ, in His humiliation (incarnation), was not aware of the time is not a denial of His deity, but an evidence of His functional subordination and temporary surrender of the use of certain attributes while living a life of faith and dependence upon the Father. SOME THOUGHTS TO PONDER If one interprets literally the numerical descriptions of the "Tribulation" (1260 days, 42 months, 3.5 years, time, times and half a time) this interpretation introduces an interesting question. In other words if one believes in a literal 7 year period of 360 days per year, then one would be aware of when this time begins for the Antichrist will make a 7 year covenant with Israel as the starting point. This event will make international news for many days, so that all believers would know when the treaty was inaugurated. One could then count off 1260 days until the Antichrist breaks the covenant in the middle (Da 9:27 - 3.5 years). Then one would know that there are 1260 days remaining in the Great Tribulation (cp the abomination of desolation Mt 24:15, 2Thes 2:3-4 "inaugurating the "Great Tribulation" of Mt 24:21) and presumably the time of the return of the King. And so THEORETICALLY one would be able to know the day of His arrival. However one problem with this "theory" is the fact that Daniel speaks of a period of 1290 days (Da 12:11) and also a period of 1335 days (Da 12:12) Exactly what transpires during those 75 days (past the 1260 days) is uncertain. In his sermon on this section Dr John
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Morris comments that "We are frequently urged to be ready always for the Lord's return. If we could predict the date of His coming, or if we knew certain other events must transpire first, then such continual readiness would be unnecessary (Hebrews 9:28; 1John 2:28)." And I would add in the intervening time we might tend to become spiritually lazy. J R Miller on ready - What is it to be ready for the coming of Christ? For one thing, it is to be at peace with God, reconciled to Him, saved. In a sense, death is a coming of Christ to individuals, for it ends their probation and ushers them into the presence of God. What is it to be prepared for death? No one is prepared, who has not accepted Christ as Savior and Lord, finding forgiveness of sins and new life and love in Him. Nothing could be more terrible than the sudden coming of death to one whose sins are not forgiven, and who is thus unprepared to meet his God. But forgiveness is not the only thing in preparation for death. One's work should be well done. There is a story of man who had wasted his life and who at last, near the end, found peace in believing. A friend said to him, "Are you afraid to die?" He answered, "No, I am not afraid to die; but I am ashamed to die." He meant that while his salvation was assured in Christ, he was ashamed to go home, having wasted all his years and having done nothing for the honor of his Master. We should do our best possible work every day—that we should never be ashamed to have Christ come. (Ibid) Rob
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Morris - The Gospel according to Matthew) Adrian Rogers once said "Jesus Christ is coming this afternoon, perhaps. You say, "I don't think He is coming this afternoon." You don't? Well, good, that's the best sign that He might, "for in such an hour as ye think not the Son of Man cometh" (Matthew 24:44). Do you get the point? I mean, to be honest, I really don't expect Him this afternoon, either—I mean to be very, very honest. But, you see, that is what our Lord is saying: "In such a time as you think He's not coming, that's when He's coming"—a moment, in the twinkling of an eye. And, we are to be living in anticipation of the coming of our Lord and Savior Jesus Christ. We are to be looking, looking, looking for His coming… Look for His coming… Labor for His coming… Live for His Coming." (How to Stay Together When the World Comes Apart) Jesus gives 4 admonitions in the Olivet Discourse regarding the fact that the time of His coming cannot be known: (1) Mt 24:36 = of that day and hour no one knows; (2) Mt 24:42 = "you do not know which day your Lord is coming." (3) Mt 24:44 = "the Son of Man is coming at an hour you do not expect." (4) Mt 25:13 " you do not know the day nor the hour." Date setting is absolutely forbidden! Living expectantly is absolutely expedient! Vance Havner commenting on Mt 24:44 observed that "A generation ago (Ed: This would have been in the late 1800's as he was born in 1901), "Prepare to meet thy GOD" was a favorite text of evangelistic preachers. Today over the country at large it has been granted an extended leave of absence. The reason is not hard to find. In many quarters: GOD is no longer regarded as a personal being - hell is a byword. Heaven is a joke about St. Peter with a bunch of keys - and the judgment day is a medieval superstition. Men no longer believe that they are hastening on to the Great Accounting. But, for all that, there is still a Judge and a judgment and an inflexible standard of righteousness that must be met." (Road to Revival) The Son of Man is coming - Jesus leaves not doubt about this great doctrine. His disciples can reckon His return as an absolute certainty. But then He goes on to warn that the time of His return is not certain. NET note on an hour when you do not think - Jesus made clear that his coming could not be timed, and suggested it would take some time - so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him). John Blanchard - Everybody will be surprised—but nobody will be in any doubt that He has come. The point is that the Return of Christ will not only be at an unknown hour, but when it is not expected! This highlights the need for continual readiness for every child of God! Great God, what do I see and hear! The end of things created: The Judge of mankind doth appear On clouds of glory seated; The trumpet sounds, the graves restore The dead which they contained before: Prepare, my soul, to meet him! Weber adds that "If we are taken by surprise, it is not because God is out to trick us but because of our own apathetic self-deception or negligence." (Ibid) John
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Morris says that by asking who is the… slave "is a way of inviting his hearers to reflect on their own state of readiness. (Ibid)
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Morris - Jesus is underlining the truth that delay does not mean cancellation. (Ibid) Sean O'Connell - The most neglected theme in the modern church is the theme of judgment. The second most neglected theme is the theme that the church shall be judged: "judgment [will] … begin [with] the household of God" (1 Peter 4:17). The third most neglected theme is the theme that the individual Christian shall stand before the Judgment Seat of Christ to give an account for what he has done (16:27; cf. Romans 14:12). Other than a few short lines in a few verses, the emphasis Jesus gives in our text to his second coming is not that of salvation but of judgment. Before Jesus goes to the cross (to take on the judgment of God on our behalf) in chapters 26, 27, he first judges the world and the church in chapters 23, 24, and 25. Judgment is not a dirty word. It's not a bad word. It's not an old covenant word. It's a holy word. It's a good word. It's a new covenant word. It's a word from Jesus, the loving Lord of the universe. If your father or mother told you, "The stove is hot, don't touch it, you'll get burned," that's a warning that comes from love. If your Savior told you, "Unbelief and evil behavior is harmful, don't touch, you'll be damned," that's a warning that comes from love. The godless guru and the sentimental swami speak only of love but know nothing about love. If judgment is a reality, then love warns of judgment. And here the Lord of love warns his church, especially those spiritually asleep within it, that "the wicked will not stand in the judgment" (Psalm 1:5). They will be cut to pieces (Mt 24:51, a graphic image of divine retribution) and assigned a place ("hell," as Jesus calls it elsewhere) where "there will be weeping and gnashing of teeth." That is another graphic image, this time an image of regret-"I knew better"-and sorrow and perhaps rage toward God. (Ibid) Matthew 24:51 and will cut him in pieces and assign him a place with the hypocrites; in that place there will be weeping and gnashing of teeth: kai dichotomesei (3SFAI) auton kai to meros autou meta ton hupokriton thesei (3SFAI) ekei estai (3SFMI) o klauthmos kai o brugmos ton odonton: Assign: Job 20:29 Isa 33:14 Lk 12:46 There: Mt 8:12 Mt 22:13 Mt 25:30 Lk 13:28) MASTER'S PUNISHMENT AT THE PAROUSIA Phillips paraphrase says the masters servant "will punish him severely and send him off to share the penalty of the unfaithful - to his bitter sorrow and regret!" It should be noted that while most expositors interpret these individuals as unbelievers who will be assigned to that place in hell, there are a few (Grant Richison) who see these as believers who will "lose their rewards." My view is that the context and the specific wording Jesus uses (e.g., see Jesus' other uses of gnashing - Mt 8:12, Mt 13:42, 50, 22:13, 25:30, Lk 13:28 - every other use is clearly in the context of eternal separation!) strongly favor that these are not believers but professors who were not genuine believers. Absolute evil calls for absolute judgment. --Os Guinness One writer who I highly respect, Dr Warren Wiersbe, actually has both interpretations - (1) In 1992 he wrote "This language suggests that loss of reward will be a difficult experience." (Wiersbe's expository outlines on the New Testament, 1992) (2) In 1996, he wrote "During the Tribulation, a division will take place: Some people will perish in judgment (be taken away), while others will remain to enter into the kingdom." (The Bible exposition commentary, 1996) I note the publishing dates and it seems as if Wiersbe changed his interpretation in the most recent publication. Interesting. Thomas Ice - Christ was revealing that if people are unfaithful to the stewardship entrusted to them, and if they ignore the signs that will be given of the return of the Lord, they will be kept from the kingdom to be established at His coming. R T France - the imagery of the parable indicates that it is here the fate of someone who was ostensibly an insider but has failed to fulfill his master's expectations. (The New International Commentary on the New Testament) Craig Blomberg - The picture of the slave caught beating his fellow servants does not portray Christians caught in sin and suddenly damned. Instead, it pictures people who delay coming to terms with God in Christ for too long, so that they suddenly find, whether due to his return or due to their own deaths, that it is too late to repent. God has commanded all individuals to be good stewards of his creation (Gen 1:26-28) and therefore holds everyone accountable. Those who prove unfaithful stewards can anticipate eternal damnation (Mt 24:51). (The New American Commentary) God does not pay weekly, but he pays at the end.