Matt. 25:1-13, Matthew’s Discourse Appendices

Before we leave Mark’s record of Jesus’ Olivet Discourse behind I consider it valuable to briefly acknowledge Matthew’s conclusion to the Discourse.  Matthew’s record is two lengthy chapters (Mt. 24-25), with Ch. 24 similar to Mark 13.  Ch. 25 adds two parables and one description of coming judgment.

·       The Parable of the Wise and Foolish Virgins, 25:1-13.  This parable expands Jesus’ teaching that no one knows when the end will come.  The virgins represent Israel, because they are the friends invited to the Marriage Supper of the Lamb, the feast celebrating Christ and His Church/Bride, which occurs in conjunction with His return (cf. Rev. 19:7-10).  The application of this parable is watch, for you know neither the day nor the hour in which the Son of Man is coming (24:13; cf. also Mk. 13:33).

·       The Parable of the Talents, 25:14-30.  Luke records a similar parable of Jesus in Luke 19:12-27, given after leaving the house of Zacchaeus on the final journey to Jerusalem.  It makes sense that Jesus might have told the parable then.  Jesus apparently accommodated the crowd of  “dispersion Jews” as He used Roman monetary units while in Matt. 25 He used Jewish units.  I have no reason to think that Jesus did not give the parable twice; it makes good sense in each location.  In Matthew’s location it expands on Jesus’ words in Mt. 24:45-51 and Mark 13:34-37.  The parable adds some information beyond the shorter passages, such as the idea of “commensurate reward” (the workers are rewarded according to their labor, 25:29).

·       The Judgment of the Nations, 25:31-46.  This is not a “parable” but an actual future event.  The key to interpretation is the recognition that there are not two but three groups present at this judgment.  As with all judgments, there must be two groups according to how they are judged.  There were wise and foolish virgins.  There were profitable and unprofitable servants.  Now there are sheep and goats.  But Jesus is very clear that these are “the nations” that have been brought before Him.  Israel is not being judged at this time.  He separates these people of the nations, one from the other, as sheep and goats.  The basis of judgment is questioned: “when” did we do the things that resulted in our judgment (25:37-39 and 44).  Jesus had said that the nations did these things to Him, but then specifies that when you “did it to one of the least of these My brethren, you did it to Me” (v40,45).  The “brethren” are not the Church.  For one thing, the Church appears in heaven before Christ’s judgment seat, and the basis of judgment is there is their service for Christ (Rom. 14:10-12; 2 Cor. 5:10).  The OT reveals a “judgment of the nations” (especially Joel 3, but often in the Psalms, e.g. 96:13).  This judgment deals with how the nations treated the people of Israel in their time of tribulation.  As Israel suffered, did these people show compassion?  This is appropriate given God’s clear blessing pronounced on the nations that blessed Israel (Gen. 12:1-3).

Mark 13:32-37; Eph. 1:20-22, Jesus is Waiting

The conclusion of the Olivet Discourse (in Mark’s account) is a rather amazing statement from Jesus: no one knows the exact time when these things will take place, not even Jesus, the Son of God!  Only the Father knows.

We say this is amazing.  But it should not be difficult to accept.  At this very moment Jesus, the Son, is sitting at the right hand of the Father, waiting for the Father to make His enemies a footstool for His feet.  This was the Father’s instruction (Psalm 110:1) and the NT affirms that this is where Jesus is now (Heb. 10:12-13).  What we see in this are the distinctions that are evident in the Trinity.  It was the Father who promised the Son that His inheritance would involve ruling the nations (Ps. 2).  Thus, it is the Father who will tell the Son when it is time to return.

There is another matter we should clear up.  Eph. 1:22 and 1 Peter 3:22 seem to indicate that Jesus already has authority over His enemies.  That is true!  After Jesus’ death and resurrection He said that the Father had given Him all authority (Matt. 28:18).  Paul said the same: He put all things under His feet, and gave Him to be head over all things to the church.  Peter said, He is at the right hand of God, angels and authorities and powers having been made subject to Him.  But that is not the same as saying they are now His footstool.  Many Gentiles (people from the nations) are submitting themselves to Christ through faith in Him, but there is still plenty of rebellion in the nations.  There is an event still future, called “the supper of the great God,” described in Rev. 19:17-21, that will bring an end to rebellion.  After that event will be the Millennial Reign of Christ (Rev. 20:1-6).

Until then, Jesus calls all His followers to “watch and pray,” the same instructions He gave His disciples in Gethsemane (Mk. 14:38).  In the Garden the reason we need to watch and pray is that “the spirit is willing but the flesh is weak.”  In this passage we watch and pray so that we are being faithful to our calling when He comes.  Both passages have to do with faithfulness.  We are being encouraged not to forget about or neglect our Lord.  We always want to have a mindset, if you will, that Christ is coming again.  This is our hope as we walk with Him in this sinful world, carrying out His plan of building His church through the making of disciples.

The NT frequently emphasizes this watchfulness.  We are to look at the things “not seen,” the eternal things (2 Cor. 4:16-18), setting our minds on the things above where Christ sits at the right hand and from which He will come (Col. 3:1-4), looking unto Jesus, our forerunner who has run the race before us (Heb. 12:1-2).

Mk. 13:24-31, The Final Lesson from the Fig Tree

We have noted that the Olivet Discourse shows us the love of God as well as the faithfulness of God.  The latter conclusion is one Jesus Himself picks up on as, for the fourth and last time, He brings His disciples, and us, back to the fig tree.

Let’s review.  In Luke 13:6-9 Jesus saw that the fig tree was struggling.  The keeper of the vineyard wanted to cut it down but the owner wanted to give it one more year with tender, loving care.  This was a picture of the Jewish people; Jesus wanted to give them one more year of His ministry.  In Part 2 (Mark 11:12-14), at the end of that year, Jesus sought fruit on a fig tree, but there was none, and He cursed the tree.  In Part 3 (Mark 11:20-24), the next day, His disciples saw that the tree had already withered.  Jesus used the opportunity to call His disciples to “have faith in God.”  He seemed to think that the tree was not hopeless.  To this point, the nation was now under a curse, but the disciples should trust God in the matter.

Now, at the conclusion of the Discourse about Israel’s coming tribulation and great tribulation, and the bringing together of all things when Christ returns, Jesus returns to the fig tree.  The essence of His message is, “Heaven and earth will pass away, but My words will by no means pass away.”  Again, the tree is Israel.  A time will come when leaves will begin to appear on the fig tree that had once been cursed.  The tree will start to look like a living tree again.  Jesus said when they start seeing the ”signs” of His coming, then they will know that the restoration and salvation of the nation will be “near – at the doors.”  He emphasizes by saying that the generation that sees these things happening will not pass away until the end comes.

This promise is, as we said, based in the fact that Jesus said it.  In our previous post we considered several passages that promise God’s faithfulness to Israel.  Let me lead you through a few more, given by the Lord at critical times in Israel’s history.

·       Deut. 32:23-27,43: Just before Israel crossed the Jordan to enter the land the first time, Moses, at God’s direction, gave them a song by which God told them where they would be going as a nation.  They would eventually turn to idols and God would punish them and remove them from the land.  But He would eventually, for the sake of His name and glory, bring them back.

·       Amos 9:8: Before the Assyrians carried away the northern tribes, the LORD said that destruction was coming, “Yet I will not utterly destroy the house of Jacob.”

·       Jer. 30:7,11: After the Assyrians, and before the Babylonians came to destroy Jerusalem and take Judah captive, the LORD promised to save Israel out of all their trouble.  Again, He said, “Yet I will not make a complete end of you.”

·       Rom. 11:1,11,26-27: After the crucifixion of Israel’s rejected Messiah, God again said that He had not cast them away, but that “all Israel will be saved.”  He confirmed this be reminding them: “For the gifts and the calling of God are irrevocable.”  As Jesus said, “My words will by no means pass away.”

Lam. 3:22-33, God’s Faithfulness to Abraham and Israel

The Olivet Discourse speaks highly of God’s love.  But Jesus’ words also remind us that God is faithful!  God is the One who is and who was and who is to come, the Almighty (Rev. 1:8).  He is the same; His years do not end (Ps. 102:25ff, cf. Hb. 1:10ff).  With God there is no variation or shadow of turning (Jas. 1:17).  We could provide these Biblical pronouncements of God’s faithfulness all day long.  But take a look at these:

For I am the Lord, I do not change; Therefore you are not consumed, O sons of Jacob (Mal. 3:6).

Thus says the Lord, Who gives the sun for a light by day,
The ordinances of the moon and the stars for a light by night,
Who disturbs the sea, And its waves roar (The Lord of hosts is His name):

³⁶ “If those ordinances depart From before Me, says the Lord,
Then the seed of Israel shall also cease From being a nation before Me forever.”

³⁷ Thus says the Lord: “If heaven above can be measured,
And the foundations of the earth searched out beneath,
I will also cast off all the seed of Israel
For all that they have done, says the Lord. (Jer. 31:35-37)

⁷ Will the Lord cast off forever? And will He be favorable no more?
⁸ Has His mercy ceased forever? Has His promise failed forevermore?
⁹ Has God forgotten to be gracious? Has He in anger shut up His tender mercies? Selah (Ps. 77:7-9)

For the Lord will not cast off His people, Nor will He forsake His inheritance. (Ps. 94:14)

³¹ For the LORD will not cast off forever.

 ³² Though He causes grief, yet He will show compassion according to the multitude of His mercies. 

³³ For He does not afflict willingly nor grieve the children of men. (Lam. 3:31ff) Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers.  For the gifts and the calling of God are irrevocable.  (Rom. 11:28-29)

We could also go on all day with this repeated message in the Scriptures.  God’s faithfulness is illustrated in His keeping His covenant with Abraham.  Israel, in the latter days, will be a shining illustration that He keeps His word. 

We have turned our attention to this because this is the direction our Lord Jesus takes in the Olivet Discourse.  He has prophesied of great tribulation, “the time of Jacob’s trouble.”  The disciples to whom He is speaking are men of Israel.  Perhaps to them it sounds as if God’s patience has worn thin, and that He will cast off His people forever.  Jesus returns for the fourth and last time to “the Parable of the Fig Tree” to assure them and us that God will keep His word!

Psalm 89

Oh what a magnificent Psalm is this hymn exalting God for His mercies and faithfulness!  It gives such reassurance to the saint with application throughout for every moment of our lives.  It is lengthy but I plead with you, be not lazy!  Read it all.  Contemplate its truth.  Glory in the God at the center of it all!

Let us consider the movements in this Psalm.

·         The theme of the hymn is “the mercies of the Lord” and “His faithfulness to all generations (v1-2).  Mercy (Heb. chesed) and faithfulness (Heb. emunah) are prominent throughout.

·         The context of the hymn (the area where God’s mercy and faithfulness are highlighted) is God’s covenant with David in which God promised a throne forever (v3-4). 

·         Stanza 1 (v5-10): God is truly one of a kind.  None can compare to Him in heaven or on earth.  And what He is, He is constantly; His faithfulness also surrounds Him (v8).

·         Stanza 2 (v11-18): Israel is blessed to have such a God because He can do anything and everything He determines to do.  Israel’s shield (protection) and king are God’s provision.  How blessed!

·         Stanza 3 (v19-23): Nowhere is this blessing more evident than in God’s choice to establish and exalt His servant David as king. 

·         Stanza 4 (v24-29): The covenant God made with David promised an enduring throne, One to rule forever.  You cannot miss the obvious reference in this stanza to David’s greater Son, the Messiah.  He will be the Son of the heavenly Father (v26), the firstborn over all creation and over the new creation (v27), the King of kings and Lord of lords (v27).  David’s seed (descendants) will endure forever through the Messiah!

·         Stanza 5 (v30-37): Many stumble over the fact that many of the Davidic kings were so sinful.  They stumble in thinking that God would change His covenant with David and make it spiritual, not applying to his actual lineage.  But the mercies and faithfulness are quite evident here: God will not utterly take away His lovingkindness nor will He allow His faithfulness to fail (v33).  That is the clear answer!  It will be as established as the moon (v37), God’s faithful witness in the sky.

·         Stanza 6 (v38-45): Now we come to the issue.  Ethan the Ezrahite (cf. the title of the Psalm) writes in the context of the times of the Gentiles.  There is no Davidic king.  The nations have authority over God’s people and God’s land.  It is the nations that are exalted over David’s kingdom rather than David being exalted over the nations.

·         Stanza 7 (v46-51): Thus he asks the burning questions.  “How long?”  “Where are Your former lovingkindnesses?”  He asks questions of God.  But he does not question God!  To ask “how long” is to say, I know You will keep your word, but when?  To ask about former mercy is to acknowledge the reality of that mercy.  Behind this contemplation (again, cf. the title) is the constant struggle of the saints of the Old Testament to put together the suffering and glory of the Messiah (1 Peter 1:10-12).  The Davidic rule was to eventually move into the eternal reign of his greater Son (that’s Jesus, who will have the throne of His father David; who will reign over the house of Jacob forever; and of His kingdom there will be no end, Luke 1:31-33).  But now, in Ethan’s time as in ours, there was no Davidic king on the throne of Israel!  The situation is reversed from what God promised.  He does not doubt God’s faithfulness or mercy; he has made that abundantly clear throughout the song.  But what he asks is, “how long?”  “The mercies are promised; so where are they?”

·         The song ends with a two-fold “Amen” affirming he does not doubt God.  The promise is forever; and the Lord is also blessed forevermore!  Ethan does not understand, but without question he believes in the sure mercies of David (Isa. 55:3; Acts 13:34). 

The application, as we have said, is moment by moment.  May God encourage you with this great Hymn.  Let us note:

1. God will establish the throne of David in the future.  Failure to do so is to deny Himself which He cannot do! (Psalm 2:6-9)

2. The sign of God’s faithfulness (the moon, God’s faithful witness in the sky, 89:37) is also called to testify to God’s faithfulness to keep the New Covenant (Jer. 31:35-36).  Let us trust our Lord who obtained eternal redemption, who promises an eternal inheritance and who lives forever to intercede on our behalf (Heb. 9:12,15; 7:25).

3. Every word of God is sure because He who said it is faithful.  Even our sin cannot keep Him from keeping His word because He is merciful and gracious.  As Ethan the Ezrahite rested on the promise that God made to David, so let us rest on every word of God!

We are writing this while in a part of the world (Ukraine) that keeps the "Eastern Calendar."  Today is Easter in Ukraine.  This Psalm about God's faithfulness and mercies is prime material when we celebrate the resurrection of Christ.   How merciful that God poured out His own life-blood for mankind.  And He will be faithful to give the gift of eternal life to all who believe because death could not hold our Lord.  The chains of death are broken.  He is alive!  "Blessed be the Lord forevermore!  Amen and Amen."

Rev. 14:1-7; Mark 13:10, God Still Loves the World

One conclusion we should arrive at in our study of the Olivet Discourse is that God loves the elect.  Eschatology is about the love of God.  Note Hebrews 9:

²⁷ And as it is appointed for men to die once, but after this the judgment, ²⁸ so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation.

It is true, that eschatology tells us how the judgment of God is fulfilled.  But the entire story is about Christ: the testimony of Jesus is the spirit of prophecy (Rev. 19:10).  The salvation He provided through His first advent will get its full and final application in His second advent.  It will truly be a day full of “Hallelujahs!”

And, if you are wondering, in God’s prophetic plan we see that He also loves the world, with a John 3:16 love.  A major “timing” issue is that the end will not come until the gospel is preached to all the nations (Mk. 13:10).  God does not desire, nor does He rejoice in, the death of the wicked (Lam. 3:33; Ezek. 18:23; 2 Peter. 3:9).  In love He will make it a point for the gospel to be available to all!  Not only did Jesus say this.  Paul, by the Spirit, in the verse that precedes his prophecy that “all Israel will be saved,” said that the door to salvation for the nations would remain open “until the fullness of the Gentiles (Nations) has come in” (Rom. 11:25). 

Revelation 14:6-7 also speaks of this:

Then I saw another angel flying in the midst of heaven, having the everlasting gospel to preach to those who dwell on the earth—to every nation, tribe, tongue, and people— ⁷ saying with a loud voice, “Fear God and give glory to Him, for the hour of His judgment has come; and worship Him who made heaven and earth, the sea and springs of water.”

The “everlasting gospel” is the good news of redemption in Christ.  That was the good news in the OT when Abraham, for example, believed God with respect to a  Son from his own body (Gen. 15:4-6) as well as in the NT where the good news is that the Son of Abraham has come and given His life as the ransom.  The angel preaches this gospel to every nation, tribe, tongue and people, urging them to glorify God by believing in His Son.  In my view, this angelic preaching is in some way tied to the 144,000 standing on Mt. Zion with the Lamb (14:1-6).  Perhaps, having been sealed early in the Tribulation Period (Rev. 7:1-8), they were protected by the Lord until the message reached all the nations.  That would be consistent with God, who “so loved the world,” the world that He created and has sustained throughout the ages.

 

Ezek. 20:33-44, The Salvation of Israel

The love of God for His chosen nation of Israel means that He must, in some sense, save Israel from her sin.  God did not just burst into His creation and announce that He had chosen a few people to be His special treasure.  The “choosing” meant that all the other aspects of God’s character and word, such as His holiness and righteousness and His words that the sinning soul must die, must also be satisfied.  He could not forgive the sins of some without the penalty for those sins being paid.  Further, His word of “faith” must also be satisfied, that “whosoever believes in Him shall not perish but have everlasting life.”  Salvation must be “reachable.”  It cannot require an effort on the part of people since it will be found that none of those people is capable of the effort.  Again, Deuteronomy (30:11-14; quoted and commented on in Rom. 10:5-13) helps us understand:

¹¹ “For this commandment which I command you today is not too mysterious for you, nor is it far off. ¹² It is not in heaven, that you should say, ‘Who will ascend into heaven for us and bring it to us, that we may hear it and do it?’ ¹³ Nor is it beyond the sea, that you should say, ‘Who will go over the sea for us and bring it to us, that we may hear it and do it?’ ¹⁴ But the word is very near you, in your mouth and in your heart, that you may do it.

Thus, given God’s faithfulness and love, He will save Israel.  And so all Israel will be saved, as it is written, “The Deliverer will come out of Zion, and He will turn away ungodliness from Jacob; 27 For this is My covenant with them, when I take away their sins” (Rom. 11:26-27, quoting Isaiah 59:20,21).  How will God bring this about?  To what extent will God go to bring about a saved nation?  While we don’t have all the details, here are some passages that give us some info on God’s plan.

·       Rev. 11:13: This passage speaks of a great earthquake in the great tribulation, after the ministry of the two great witnesses in Jerusalem mentioned earlier in Rev. 11.  Many die in the quake, “and the rest … gave glory to the God of heaven.”

·       Rev. 12:13-17: This passage speaks of the people of Israel, finding refuge in the wilderness, where God protects them from Satan’s attempt to destroy the nation.

·       Jer. 31:1-4: This passage also connects Israel’s salvation with the wilderness.  The people who survived the sword found grace in the wilderness—Israel, when I went to give him rest.”  If you read the entire chapter you see various aspects of God’s future for the nation, including the New Covenant (31:31-34).

·       Isa. 63:1-6: This passage speaks of the Messiah coming from Edom, the wilderness, with His robe stained with blood because He has fought for Israel when no one else would take a stand.  The context fits with the future salvation.

·       Other passages speak of this “wilderness” protection: Zech.9:14-17; Hosea 2:14-15 and Ezek. 20:33-44.  Israel’s salvation will, of course, involve faith in the crucified and risen Christ, as there is other way: Zech. 12:10.

Deut. 7:1-11; Mark 13:20-27, God Loves the Elect

The doctrine of “election” and “predestination” is hard for many people.  It is hard because of the deep thinking required to understand God’s choice and man’s faith.  But also hard because it is often accompanied by a strong dose of God’s sovereignty.  By “sovereignty” I am not referring to the Biblical doctrine but the doctrine of the one who wants to inform us at to God’s “sovereign choice in election.”  I suppose I better explain what I mean as I might be offending many people.

What do you mean when you say, “God is sovereign”?  Often it seems it is like the Islamic view.  In Islam a person can be quite faith in keeping the five pillars of Islam and being a way above-average Muslim.  And yet, according to the doctrine, it is Allah’s choice to receive them after they die.  They can never be sure in this life of what will come to them in the next life.  That is not the Sovereign God of the Bible. 

For Christians, trusting God is not like playing the slots in Vegas (so I have been told).  God is sovereign in that He will do all that He has said He will do.  He will be totally faithful to His word, and to the sum-total of all His attributes or perfections. 

As we study the Olivet Discourse, there are several reverences to the elect: v20 (He will shorten the day for the sake of His elect), v22 (the times are so deceptive that the elect would even be deceived if that were possible), and v27 (when Christ returns He will gather His elect from the four corners of the earth).  The question to ask is: what does the doctrine of election tell us about our God?  For many the first answer is, “He is sovereign.”  But in Mark 13 I would say the answer is, “He loves His chosen ones!”

Why did God choose Israel in the first place?  Deut. 7:6-8 makes clear God’s motives.  First, He says it was because of His love: The Lord did not set His love on you nor choose you because you were more in number than any other people, for you were the least of all peoples; ⁸ but because the Lord loves you.  Then He follows this up, not with an essay on sovereignty but on faithfulness: and because He would keep the oath which He swore to your fathers, the Lord has brought you out with a mighty hand, and redeemed you from the house of bondage, from the hand of Pharaoh king of Egypt.  His summation is this: Therefore know that the Lord your God, He is God, the faithful God who keeps covenant and mercy for a thousand generations with those who love Him and keep His commandments. 

The Bible regularly connects the elect with God’s love, grace and mercy.  Who shall bring a charge against God’s elect? It is God who justifies (Rom. 8:33).  In Col. 3:12 the “elect” are also called “holy” and “beloved.” 

For me, this is one of the things about our God that can be learned from His plan for the future.  He has loved us at the cross; His love will continue into eternity.

Mark 13:14-23, Verse-by-Verse (3)

We are at the mid-point of Daniel’s 70^th week, the final 7 years that are filled with tribulation and then, “great tribulation.”  Remember what Jesus is talking about in v14: “the abomination of desolation” spoken of by Daniel the prophet.  Keep in mind that Jesus indicates that this is an event that is still future as He is speaking about it.  We have explained this in a previous post (called “Olivet Discourse Timing Keys, 2”).  Now let us continue through 13:27.  As we work through this, keep in mind the question in Mark 13:4: what will be the sign when all these things will be fulfilled? 

·       13:14-18: The command to flee.  Jesus says the people of Judea should flee when this event of “desolation” takes place.  In Luke 21 (v20-23) Jesus says Judea should flee with they see Jerusalem surrounded by armies.  As we have noted, those who interpret these things with the “Preterist” view see this as referring to 70AD when, certainly, Jerusalem was surrounded by the armies of Rome.  We have responded to this, that it fits the Scriptures that there could be two such events, one in 70AD and one, as Luke also says (v24), in the “times of the Gentiles” that leads up to the return of Christ (21:25-28).  The Biblical record is also quite comfortable with the thought that both Mark and Luke’s versions speak of the future time.  It does not make any sense at all to deny a still-future time of desolation as both Mk. 13:24-27 and Luke 21:25-28 describe the return of Christ.  The abomination involves the full take-over of Jerusalem and the temple by the nations, and particularly the future “son of perdition” (antichrist).  One thing that must be fulfilled is that Jesus’ enemies are placed under His feet.  The abomination is a step in that direction, as it is part of gathering the nations to a war against Christ in the last days.

·       13:19: The reason to flee is because there is coming a time of unprecedented tribulation on the earth.  Some of this revolves around the actions of two great witnesses in Jerusalem who are empowered by God to bring great plagues on earth (Rev. 11:1-6).  Another aspect to this are the three series of judgments in Revelation as the opening of the 6^th seal bring about the time of the “wrath of the Lamb” (Rev. 6:12-17).  Jesus does not give us these reasons; He simply indicates something will be happening in Jerusalem that are a reason to flee the area.

·       13:20-23: Jesus does give a pointed description of the difficulties of this time.  It will involve exceptional items of deception.  It will be nearly impossible to choose the right during this time, even for those who are chosen by God.  The time is so burdensome that God, for the sake of His chosen ones, will shorten the time.  The “elect” certainly include the people of Israel, chosen by God to be His people.  But in addition, Rev. 17:14 speaks of the “called, chosen and faithful” of Christ that seems to be worldwide.  More in the next post to come concerning God’s elect.

Mark 13:14-15; Lk. 21:20-24, Future or Past?

We come to the pivotal timing passage in Mark 13 that refers to the “abomination of desolation” about which Daniel prophesied.  Before we continue through the chapter, let’s remind ourselves of the major issues at stake in the Olivet Discourse. 

For one thing, we have a major difference among Bible-believing people, as to what Jesus is talking about.  The “Preterist” believes that Biblical prophecies about the “End Times” have already been fulfilled, primarily in the first century, referring to events like the destruction of Jerusalem in A.D. 70. This view is rooted in the Latin word preter, meaning "past". 

The ”Futurist” believes that there are still many prophecies and major events yet to be fulfilled.  They hold to a future place for the nation of Israel, the salvation of that nation, a literal return of Christ from heaven, and an earthly reign of Jesus that lasts for a Millennium. There are many fulfilled prophecies related to Jesus’ first advent but many yet remain in terms of His second advent.  We clearly hold to this view of the Olivet Discourse. 

Let us also remind ourselves of the purpose of the Discourse: take heed that no one deceives you.  Given this fact, I want to say that I believe there are issues of “deception” involved in how one interprets Mark 13 and the other accounts.  Again, Jesus did not give us all the details that allow us to know the time and hour of His return.  He will tell us later in Mark 13 that even the Son does not know the time.  Further, He also indicates that His return will not happen as soon as the disciples might have thought.  He warns them: “the end is not yet” and “these are the beginning of sorrows.”  He doesn’t give us “years” but He does indicate there are many things that will take place, and that the need is for a patient faith.  Failure to recognize the future aspects to the Discourse has the potential to open people up to deception.  Again, Jesus says, the reason He told the Twelve and us, the Church, these things is so you will “take heed” of the deception (13:22-23).

Paul considered it heresy when a couple of men were preaching that the resurrection was already past (2 Tim. 2:16-18).  Eschatology is not in any way unimportant.  There can be no neglecting the many things in Scripture that speak of the future working out of God’s plan for the nations and for Israel and for His Son!

With this, let me point out something in the accounts of Mark and Luke.  Luke indicates, I believe, that the signs that warn of the events of 70AD should encourage believers to flee (Lk. 21:20-21).  Mark’s account gives the same encouragement to flee to those who see the future “abomination” (13:14-15).  Do the accounts conflict?  No!  Futurists believe that, as the second temple was destroyed, so, according to Rev. 11:1-2, a future temple in the tribulation time will also be destroyed.  The signs Jesus gave in the Discourse fit life on earth until His literal, bodily return in glory!

Mark 13:7-13; Heb. 10:37-38, Verse-by-Verse (2)

·       13:7-8: We discussed these “signs” in a couple of posts recently.  They are called “the beginning of sorrows.”  Our understanding is that these are events that describe the time between Jesus’ ascension and His return.  We have also noted the similarities between this passage and Rev. 6, the breaking of the first six seals of the book that reveals the conclusion of God’s plan called “the Mystery of God.”

·       13:9-13: This passage reveals additional aspects to the time prior to Jesus’ return (“the end”).   First, the gospel will be preached to all the nations.  But at the same time, those who are given the task to preach the gospel will be hated by all men and persecuted, even by their own family members.  Again, as we have said, I believe in v9 and 11 Jesus is addressing the disciples with whom He is speaking.  “Watch out for yourselves.”  “When they arrest you and deliver you up.”  But in v12-13 it is different.  They will “cause them to be put to death.” 

What about v13, you might ask?  He indicates this continues until “the end” (v13).  Does this refer to the end of the lives of those who preach the gospel?  I won’t argue against that view.  But I do believe it makes more sense that He is speaking of “the end” as when He returns.  Matthew’s account reads, “And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come.”  In Mark’s account, v7 (“the end is not yet”) is best understood as when Christ returns.  Even in Luke’s account, where the good doctor emphasizes 70AD, his reference in 21:9 (“But when you hear of wars and commotions, do not be terrified; for these things must come to pass first, but the end will not come immediately”) it seems Jesus is speaking of the still-future time of the end.

Either way, being faithful to the end is an issue to steadfastness or faithfulness.  I am reminded of Hab. 2:4, quoted twice in the NT: Behold the proud, His soul is not upright in him; But the just shall live by His faith.  The Hebrew term for “faith” has this idea of being steadfast.  The first use of the word is in Ex. 17:1-2, where Aaron and Hur supported Moses as he interceded for Israel at war against Amalek.  They stood, one on each side, and Moses hands were “steady.”  That is the same word.

How is Hab. 2:4 used in the NT?  In Rom. 1:16-17 Paul speaks of the gospel in which God’s righteousness is revealed “from faith to faith; as it is written, ‘The just shall live by faith.’”  The faith that brings us into a right relationship with God is a steadfast faith.  In Heb. 10:37-38 the writer says, For yet a little while, and He who is coming will come and will not tarry.  Now the just shall live by faith; but if anyone draws back, My soul has no pleasure in him.  That speaks of the endurance until Christ returns to take us to the place He has prepared for us.  However you interpret Mark 13:13, we are called to endure until such time as God completes His work in and through us to the worldwide preaching of the gospel.  May we be steadfast!

Psalm 88

This is a profound and, I believe, unique Psalm.  It is one that has always stood out because there is no resolution to the Psalmist’s plea for help.  Usually the Psalms that come out of the trials of the saints come to praise at the end.  This one does not. 

Briefly note the progress of this prayer:

Ø  *He pleads with God to hear his prayer, v1-2.

Ø  *His soul is full of troubles, v3-5.

Ø  *He knows God has brought this, that God is at work, v6-9a.  God has even separated him from his acquaintances; he is left alone.

Ø  *If he dies how will he declare God’s goodness, v9b-12.

Ø  *Why do you hide your face, Lord, v13-18?

Why does God not give an answer?  Why is there no reassurance of faith?  One thing we can tell is, it is not because the writer lacks passion about his problem or his God.  He:

·         Cries (v1), the cry of one in distress.

·         Lifts a prayer (v2), meaning to make intercession.

·         Cries again (v2), a term emphasizing the loudness.  He is shouting to God!

·         Calls daily (v9), suggesting an encounter with someone.  We might say he is accosting God when he stretched out my hands to You!

·         Cries out in the morning (v13), still another term that is the cry for help.

Furthermore, it is not because his prayer is misdirected.  James says that often we ask and do not receive because you ask amiss, that you may spend it on your pleasures (James 4:3).  But that is not the case here.  Heman the Ezrahite (cf. the title to the Psalm) is concerned with the glory of God.  He cannot understand why God would let him die since that would be the end of his praise for God.  Shall Your lovingkindness be declared in the grave?  Or Your faithfulness in the place of destruction? (v11)

Heman comes to no understanding as to why these things are happening.  The only thing we might see is the pain he has experienced because his friends and loved ones have separated themselves far from him; he mentions this twice (v8,18).  The loss of support from our fellow-man is generally God’s way of encouraging us to more deeply trust Him.  But there is no thought that Heman has learned that lesson.

What are we to say?  Perhaps it is the lesson of Job.  God is not required to either tell us why He is doing what He is doing, nor is He required to let us know when the pain will stop, or even if it will stop!  God has not, in fact, hidden His face from us.  The Lord knows the way of the righteous (Psalm 1:6).  When He does not permit us to see the answer, may our hope be strong (Rom. 8:23-25)!  May our faith be satisfying (Heb. 11:1).  May we see Christ in it all (1 Pet. 1:8).