An Interpretation of Matthew 24—25 (Part 2) - by:Dr. Thomas Ice The disciples question in Matthew 24:3 is divided into two parts. The first question relates to the destruction of the Temple, which took place in a.d. 70. The second question, composed of two parts but related to one another, refers to events that are still yet to come. The disciples apparently thought that all three items, destruction of the Temple, the sign of Christ's coming, and the end of the age would occur at the same time. Yet this is not the case. The Disciples Misunderstanding It was a common thing for Jesus to correct the misunderstandings of the disciples that usually represent popular belief of their day. [1] Dr. J. Dwight Pentecost tells us the following: The questions showed that they had arrived at certain conclusions. . . . To these men Christ's words concerning the destruction of Jerusalem was the destruction predicted by Zechariah that would precede the advent of the Messiah. In Jewish eschatology two ages were recognized: the first was this present age, the age in which Israel was waiting for the coming of the Messiah; the second was the age to come, the age in which all of Israel's covenants would be fulfilled and Israel would enter into her promised blessings as a result of Messiah's coming. [2] Dr. Stanley Toussaint echoes this notion. This sequence is so clearly in view that Luke records the question concerning the destruction of Jerusalem only (Luke 21:7). That is, the disciples took the destruction of Jerusalem to be completely eschatological. Therefore, Luke records this question only, as though Jerusalem's destruction would mark the coming of the King to reign. Bruce is correct when he asserts, "The questioners took for granted that all three things went together: destruction of temple, advent of Son of Man, end of the current age." [3] [4] Even though the disciples merged these events, Christ did not merge these events into a single time period. In fact, Matthew and Mark do not deal with the destruction of Jerusalem in their accounts of the Olivet Discourse. Their focus is upon the future days of tribulation leading up to Christ's return. Only in Luke's account does Christ deal with the issue (21:20-24). But Luke also deals with future days of tribulation and Christ's return as well (21:25-36). For whatever reason, Matthew and Mark's entire focus is upon the last question that speaks of "the sign of Your coming, and of the end of the age." The First Question The first question by the disciples is "Tell us, when will these things be" (Matt. 24:3)? Since Christ had been speaking about the Temple and a time when "not one stone here shall be left upon another, which will not be torn down" (Matt. 24:2), it is clear that Jesus prophesied the destruction of the Temple in Jerusalem by the Romans in a.d. 70. Jesus had predicted the destruction of Jerusalem and the Temple earlier in His ministry. Jesus had just earlier spoken of Israel's "house [Temple] is being left to you desolate" (Matt. 23:38). Luke records another prediction of judgment upon Israel, as in Matthew 23:37-39, preceded by Christ weeping over the city of Jerusalem (Luke 19:41). This prophecy occurred at the time of Christ's triumphal entry on Palm Sunday, based upon Israel rejection of Jesus as their Messiah (Luke 19:42). Jesus prophesied in Luke 19:43-44 as follows: "For the days shall come upon you when your enemies will throw up a bank before you, and surround you, and hem you in on every side, and will level you to the ground and your children within you, and they will not leave in you one stone upon another, because you did not recognize the time of your visitation." We learn a number of things from this prophecy. First, "your enemies" undoubtedly refers to the Romans who destroyed the city in a.d. 70. Second, "will throw up a bank before you, and surround you, and hem you in on every side," is a clear description of the Roman siege used to defeat Jerusalem. Third, the Roman siege resulted in a total destruction of the city and of life within the city. Usually in a war time situation, if anyone is spared it will be the children, but even most of them were killed. Fourth, the very words of Christ from Matthew 24:2 were used by Him earlier in this passage when He said, "they will not leave in you one stone upon another." Fifth, the reason for the destruction of Jerusalem by the Romans will be because "you did not recognize the time of your visitation." Fulfillment of the First Question Since I will not be dealing specifically with Luke's version of the Olivet Discourse throughout my exposition, I will now look at Luke 21:20-24, since it records the prophecy about the first question of the disciples. The passage reads as follows: "But when you see Jerusalem surrounded by armies, then recognize that her desolation is at hand. Then let those who are in Judea flee to the mountains, and let those who are in the midst of the city depart, and let not those who are in the country enter the city; because these are days of vengeance, in order that all things which are written may be fulfilled. Woe to those who are with child and to those who nurse babes in those days; for there will be great distress upon the land, and wrath to this people, and they will fall by the edge of the sword, and will be led captive into all the nations; and Jerusalem will be trampled under foot by the Gentiles until the times of the Gentiles be fulfilled." (Luke 21:20-24) Preterist and futurists do not agree on much when it comes to the Olivet Discourse. However, when it comes to the interpretation of Luke 21:20-24, we both agree that it is a literal prophecy of the a.d. 70 judgment. Preterist Dr. Kenneth Gentry says, "The context of Luke demands a literal Jerusalem (Luke 21:20) besieged by literal armies (Luke 21:20) in literal Judea (Luke 21:21)-which as a matter of indisputable historical record occurred in the events leading up to a.d. 70." [5] However, when expounding on Luke 21:25-28, preterists resort to massive doses of symbolic interpretation in their attempt to give these verses a first-century fulfillment. The futurist does not need to make such adjustments and continues a plain or literal reading of the text. I believe that Luke 21:25-28 is a brief prophecy that parallels Matthew 24 and Mark 13, as I will expound upon in the future. Luke 21:20-24 demonstrates that preterists take prophecy literal when it is alleged to support their view, but if a passage would lead to a non- preterist view, if interpreted literally, they allegorize. On the other hand, futurists are able to take all parts of Christ's Olivet Discourse, and all prophecy literally. It is clear that Luke 21:20-24 is spoke of the first-century Roman invasion of Jerusalem. Note that I have placed in italics the key phrases from Luke 21:20-24 above, that supports the a.d. 70 fulfillment. The entire passage speaks over and over again of judgment and wrath upon the Jewish people and their city, just as Christ prophesied in Matthew 24:2 and the other passages noted above. Yet, when one searches prophecies of Matthew 24 and Mark 13 this language is missing. Instead of "great distress upon the land, and wrath to this people," Matthew 24 speaks of rescuing the Jewish people who are under great distress (Matt. 24:29-31). Contrasts Between a.d. 70 and a Future Temple Preterists like to misuse Luke 21:20-24 and say that all of Matthew 24 was a prophecy of the Roman conquest in a.d. 70. Dr. Randall Price has noted six major differences between the a.d. 70 Temple and the Temple of the future tribulation period spoken of in Matthew 24. During this time Jesus speaks of a signal event connected with the Temple- its desecration by an abomination which was prophesied by the Prophet Daniel (Matthew 24:15; Mark 13:14). What Temple is being spoken of here by Jesus? Was the Temple that was to be desecrated the same Temple as the one predicted to be destroyed? There are a number of contrasts within this text that indicate that Jesus was talking about two different Temples: (1) The Temple described in Matthew 24:15 is not said to be destroyed, only desecrated (see Revelation 11:2). By contrast, the Temple in Jesus' day (or Matthew 24:2) was to be completely leveled: "not one stone would be left standing on another" (Matthew 24:2; Mark 13:2; Luke 19:44). (2) The Temple's desecration would be a signal for Jews to escape destruction (Matthew 24:16-18), "be saved" (Matthew 24:22) and experience the promised "redemption" (Luke 21:28). By contrast the destruction of the Temple in Matthew 24:2 was a judgment "because you did not recognize the time of your visitation [Messiah's first advent]" (Luke 19:44b) and resulted in the Temple being level[ed] to the ground and your children [the Jews] within you" (Luke 19:44a). (3) The generation of Jews that are alive at the time that the Temple is desecrated will expect Messiah's coming "immediately after" (Matthew 24:29 ), and are predicted to not pass away until they have experienced it ( Matthew 24:34). By contrast, the generation of Jews who saw the Temple destroyed would pass away and 2,000 years (to date) would pass without redemption. (4) The text Jesus cited concerning the Temple's desecration, Daniel 9:27, predicts that the one who desecrates this Temple will himself be destroyed. By contrast, those who destroyed the Temple in a.d. 70 (in fulfillment of Jesus' prediction)-the Roman emperor Vespasian and his son Titus-were not destroyed but returned to Rome in triumph carrying vessels from the destroyed Temple. (5) The time "immediately after" (Matthew 24:29) the time of the Temple's desecration would see Israel's repentance (Matthew 24:30), followed by, as Matthew 23:29 implies, a restoration of the Temple. By contrast, the time following the destruction of the Temple only saw a "hardening" happen "to Israel," which is to last "until the fullness of the Gentiles has come in" (Romans 11:25)-still 2,000 years and counting. (6) For the Temple that is desecrated, the scope is of a worldwide tribulation "coming upon the world" (Luke 21:26; compare Matthew 24:21-22; Mark 13:19-20), a global regathering of the Jewish people "from one end of the sky to the other" (Matthew 24:31; Mark 13:27), and a universal revelation of the Messiah at Israel's rescue (Matthew 24:30-31; Mark 13:26; Luke 21:26-27). This scope accords with the prophesied end-time battle for Jerusalem recorded in Zechariah 12-14, where "all nations of the earth will be gathered against it" (Zechariah 12:3). By contrast the a.d. 70 assault on Jerusalem predicted in Luke 21:20 is by the armies of one empire (Rome). Therefore, if there are two different attacks on Jerusalem, separated by more than 2,000 years, then two distinct Temples are considered in Matthew 24:1-2 and Matthew 24:15.[6] The above points demonstrate preterist problems that have no resolution in their attempt to cram still future prophecy into a past mold. Details of Matthew 24 cannot be made to fit into a first century fulfillment. Maranatha!

Include this form on your page

An Interpretation of Matthew 24—25 (Part 12) - by: Dr. Thomas Ice "And this gospel of the kingdom shall be preached in the whole world for a witness to all the nations, and then the end shall come."-Matthew 24:14 As our Lord's discourse approaches the mid-point of the seven-year tribulation, verse 14 raises a number of interpretive issues. What exactly is meant by "the gospel of the kingdom?" Is this proclamation still a future event? What does "a witness to all nations" mean? What is meant by "then the end shall come?" The Gospel of the Kingdom Simply put, some believe that "gospel of the kingdom" is the gospel or the message about forgiveness of sins through faith in Christ, as preached in the New Testament epistles. Others, like myself, believe that it is more of a technical term that describes the coming of Christ's kingdom, which we know as the millennium. The Greek word "gospel" is a compound word made up of "good" and "message." "It meant originally the reward given to the messenger, but came to be used for the good news he brought." The word by itself simply means "good news." Good news about what? Well that depends upon what is being talked about. Here the phrase would mean good news about the kingdom. Dr. J. Dwight Pentecost explains: During the time that the politico-religious system of the beast is in absolute control, the gospel of the kingdom will be preached throughout the whole world (Matt. 24:14). The gospel of the kingdom was preached by both Jesus and John (Matt. 3:2; 4:17). This was the announcement of the good news that the kingdom was near. This message had both a soteriological and an eschatological emphasis. . . . The gospel of the kingdom as preached in Tribulation will have two emphases. On the one hand it will announce the good news that Messiah's advent is near, at which time He will introduce the messianic age of blessing. On the other hand it will also offer men salvation by grace through faith based upon the blood of Christ. The word "kingdom" is used 51 times in Matthew. It is a major theme in Matthew's Jewish gospel. Dr. Stan Toussaint has done an exhaustive study of how "kingdom" is used in Matthew and has concluded as follows: "Every time the term kingdom is used theologically in Matthew it refers to the same thing, the kingdom yet to come on this earth inaugurated and governed by the Messiah." Specifically Dr. Toussaint has the following comments on Matthew 24:14: What is this "gospel of the kingdom?" It must be the same good news as was described in 3:2; 4:17, 23; and 9:35. Entrance into the coming kingdom was based on repentance; that was and is the gospel of the kingdom. In the context, however, it would also portray the nearness of the kingdom during the Tribulation period. Fulfillment Timing There are three basic views of when this passage will be fulfilled. They are past, present and future. Of course, preterist believe that it was fulfilled by a.d. 70. Historicists believe that this passage relates to the fulfillment of the Great Commission during our current church age. Futurists believe that it will be fulfilled during the seven-years of the tribulation. Preterist "Matthew 24:14 clearly shows that the gospel would be preached throughout the Roman Empire before Jesus returned in judgment upon Jerusalem," insists preterist Gary DeMar. He further claims: The word translated "world" in 24:14 is the Greek word oikoumene . . . It is best translated as "inhabited earth," "known world," or the "Roman Empire" (Acts 11:28; 17:6). . . . This translation helps us understand that Jesus was saying the gospel would be preached throughout the Roman Empire before He would return in judgment upon Jerusalem. In fact, this is exactly what happened, and that is what the Bible says happened. This passage has not been fulfilled in the past, as I shall show later. This is primarily true because the context of Matthew 24 is futuristic, as I have been demonstrating throughout the exposition of Matthew 24. Historicist The historicist takes Matthew 24:14 as fulfillment of the Great Commission during our present church age. A. Lukyn Williams says, "So in the present age we are not to expect more than that Christian missions shall reach the uttermost parts of the earth, and that all nations shall have the offer of salvation, before the final appearance of Christ. The success of these efforts at universal evangelization is a mournful problem." This verse is often used at missions conferences as a motivation for becoming a missionary. The Great Commission is sufficient, because this passage relates to evangelism during the tribulation, not for our current church age. Futurist I believe that this passage will be fulfilled in the future, not during the current church age, but during the tribulation. Basically, this is true because the context supports a future fulfillment, since Christ's discourse has not yet been fulfilled. The Meaning of World While it is true that "world" oikoumen� is used in the New Testament to refer to "the Roman Empire of the first century," its basic meaning is that of "the inhabited earth." This compound word contains the prefix from oikos that means "house," thus the "inhabited" or "lived-in" part of the world. The inhabited world could refer to the Roman Empire if supported by the context (for example Luke 2:1) since Roman arrogance thought that nothing of significance existed outside of their realm. However, this word was earlier "used of the Greek cultural world." Since the core meaning of oikoumen� is "inhabited world," then the scope of its meaning has multiple possibilities depending upon the referent. If the contextual referent is Roman, then it will mean the Roman Empire as in Luke 2:1. However, if its referent is global, then it must include the entire world as in Acts 17:31, which says, "He has fixed a day in which He will judge the world in righteousness." Surely this speaks of the whole globe since not a single individual will escape God's judgment. Clearly oikoumen� can be used globally, even though it may have a more restricted use. The deciding factor is the context. Thus, if Matthew 24:24 was fulfilled in a.d. 70 then it would have a localized meaning as noted by DeMar. However, if it will be fulfilled in the future, then it has the meaning of the entire inhabited world at some future date, which would clearly include much more than the old Roman Empire. Angelic Evangelism I believe that Revelation 14:6-7 is a parallel passage to Matthew 24:14. Both speak of global evangelization during the seven-year tribulation, leading up to the second coming of Christ to planet earth. John MacArthur says, Just before the bowl judgments are poured out and the final great holocaust begins, and just before the increasingly rapid birth pains issue in the kingdom, God will supernaturally present the gospel to every person on earth. He will send an angel with "an eternal gospel to preach to those who live on the earth, and to every nation and tribe and tongue and people," saying, "Fear God, and give Him glory, because the hour of His judgment has come; and worship Him who made the heaven and the earth and sea and springs of waters" (Rev. 14:6-7). Interestingly both passages are mentioned around the middle of the tribulation. This will likely occur at that time because it is at the mid-point of the seven years that the beast will require the number-six hundred, sixty-six-on either the right hand or forehead of every human being in order to buy or sell (Rev. 13:16-18). Thus, it is important to know that the witness of the gospel is given to every individual in which they are given the opportunity to trust Christ before they take the number. In addition to that, the third angel announces to each individual in the world that there are consequences to taking the number of the beast. "If anyone worships the beast and his image, and receives a mark on his forehead or upon his hand, he also will drink of the wine of the wrath of God, which is mixed in full strength in the cup of His anger; and he will be tormented with fire and brimstone . . . forever and ever" (Rev. 14:9-11). It appears that the tribulation period will be the greatest time of evangelization the world will ever see. There will be normal evangelism, like that which we have today. Then there will be the evangelism of the 144,000 Jewish witnesses (Rev. 7:3-10; 14:1-5), the two witnesses (Rev. 11:3-13), and the angelic evangelism already mentioned. David Cooper explains: "The purpose of preaching the gospel during the Great Tribulation is twofold: first, to give all honest-hearted truth-seekers an opportunity of accepting the Lord Jesus Christ and salvation through Him; secondly, to prepare for judgment those who will not receive a love of the truth in order that God might be just in bringing upon them the terrific plagues foretold in Revelation." Then The End Shall Come Earlier Jesus said, "for these things must take place, but that is not yet the end" (Matt. 24:6). Now He says, that after the successful preaching of the gospel of the kingdom to the entire planet, "then the end shall come." "In the background is the OT motif of the nations' end-time conversion to Yahweh (Cf. Isa. 2:2-4; 45:20-22; 49:6; 55:5; 56:6-8; Mic. 4:1-3). Here that conversion heralds the end." The end spoken of here is not the end of the end. It means the end of the age of the tribulation through the second coming of Christ (Matt. 24:27-31). The final end will occur one thousand years later as the millennial kingdom of Christ comes to its end. Conclusion Since Matthew 24:14 is a future event, then the gospel will be preached across the globe as described in Revelation 14:6-7. Both passages are set in contexts that tell us that this global evangelization will take place just before the middle of the seven-year tribulation. Craig Kenner says, "Jesus' claim in 24:14 does not imply that all peoples will be converted, but that the kingdom will not come in its fullness until all peoples have had the opportunity to embrace or reject the King who will be their judge (25:31-32)." This passage was no more fulfilled during the nativity of the church than was the Great Commission. The prophecy of Matthew 24:14, like all of those in that context, awaits a future fulfilment, specifically during the future tribulation. Maranatha!

Include this form on your page