10/18/2012

 

 

 

In 1967 the Jews liberated the old city of Jerusalem.  An Israeli paratrooper  named Motta Gur, mounted on a half-track, announced that the Temple Mount has been regained.  Later the Israeli troops moved in and stood at the Western Wall for prayer.  Rabbi Shlomo Goren declared: "We have taken the city of God. We are entering the Messianic era for the Jewish people, and I promise to the Christian world that what we are responsible for we will take care of."  Later Goren was criticized since the accepted laws of Judaism says that no Jews were allowed on the mount due to issues of ritual impurity.  Goren advocated the building of the Third Temple.  He later joined Rabbie Yehuda Getz, with Religious Affairs Ministry, in touring a chamber underneath the mount that Getz had illegally excavated.  Both said that they saw the Ark of the Covenant.  Very little time passed before the tunnel was sealed with concrete by Israeli police. 

There is another story that Goren accidentally entered Hebron and the Cave of the Patriarchs before the IDF had captured the city.  I have been in the building over the cave and have seen the tombs that have been erected.  I understand that the Moslems will not let tourist come to Hebron anymore.  I could be wrong.

 

 

Num 19:2  This is the ordinance of the law which the LORD hath commanded, saying, Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein is no blemish, and upon which never came yoke:

 

In the Book of Daniel is a reference to a Red Heifer.In Daniel 12:10, God tells Daniel that in the last days, "many shall be purified and made white"; a reference to the purification ritual of the Red Heifer, "Though your sins be as scarlet, they shall be as white as snow" (Isa 1:18, Num 19:6). The analogy appears to relate to a partner of the returning End Time messiah.

The Temple Institute, an organization dedicated to preparing the reconstruction of a Third Temple in Jerusalem, has been attempting to identify Red Heifer candidates consistent with the requirements of Numbers 19:1–22 and Mishnah Tractate Parah. In recent years, the Institute thought to have identified two candidates, one in 1997 and another in 2002. The Temple Institute had initially declared both kosher, but later found each to be unsuitable.

During a March 2010 radio interview a Temple Institute representative claimed that there is now "definitely a kosher red heifer here in Israel."

The non-canonical Epistle of Barnabas (8:1) explicitly equates the Red Heifer with Jesus. In the New Testament, the phrases "without the gate" (Hebrews 13:12) and "without the camp" (Numbers 19:3, Hebrews 13:13) have been taken to be not only an identification of Jesus with the Red Heifer, but an indication as to the location of the crucifixion. This is the thesis of Ernest L. Martin in his 1984 book Secrets of Golgotha.

Some Fundamentalist Christians believe that the Second Coming of Jesus Christ cannot occur until the Third Temple is constructed in Jerusalem, which requires the appearance of a red heifer born in Israel. Clyde Lott, a cattle breeder in O'Neill, Nebraska, United States, is attempting to systematically breed red heifers and export them to Israel to establish a breeding line of red heifers in Israel in the hope that this will bring about the construction of the Third Temple and ultimately the Second Coming of Jesus Christ.

The Epistle of Barnabas  is a Greek epistle containing twenty-one chapters, preserved complete in the 4th century Codex Sinaiticus where it appears at the end of the New Testament. It is traditionally ascribed to Barnabas who is mentioned in the Acts of the Apostles, although some ascribe it to another Apostolic Father of the same name, "Barnabas of Alexandria", or simply attribute it to an unknown early Christian teacher. A form of the Epistle 850 lines long is noted in the Latin list of canonical works in the 6th century Codex Claromontanus. It is not to be confused with the Gospel of Barnabas.

The Epistle of Barnabas reinterprets many of the laws of the Torah. It says something like the eating of pork is not forbidden but living like swine is.

Because of the renewal of Judaism in the 2nd century and the tolerance of Emperor Hadrian, Christians, such as the author of the Epistle of Barnabas felt a need to resist Jewish influence.  It seems that the idea was to show that the Jewish understanding of the Torah was coompletely incorrect but could be rightly understood by Christians.

The Jews have always prayed for the construction of a Third Temple.  However, the question of whether and when to construct the Third Temple is disputed both within the Jewish community and without; groups within Judaism argue both for and against construction of a new Temple, while the expansion of Abrahamic religion since the 1st century CE has made the issue contentious within Christian and Islamic thought as well. Furthermore, the complicated political status of Jerusalem makes initiation of reconstruction presently difficult, while the traditional physical location of the historic Temple is presently occupied by the Al-Aqsa Mosque and the Dome of the Rock.

In 363 CE, the Roman emperor Julian ordered Alypius of Antioch to rebuild the Temple as part of his campaign to strengthen non-Christian religions. The attempt failed, perhaps due to sabotage, an accidental fire, or an earthquake in Galilee.

There seems to be prophecy regarding the reconstruction of the Temple.  The reconstruction may be assumed instead of stated but the assumptions are explicit and unmistakable.  "The people of the prince that shall come," Daniel says, in describing that final descent of Titus on the Holy Land to which our Lord refers the passage (Matthew 24:15), "shall destroy the city and the sanctuary; and he shall cause the sacrifice and the oblation to cease" (Daniel 9:26).

It could have been Titus who was refered to as "prince".  Titus was the Roman who destroyed the Temple in 70AD.

The temple was built on the substructure laid by Solomon a thousand years before, the Temple was re-erected by Herod in 20BC, as foretold in the Book of Enoch 92:14, the workmen being a thousand priests trained to architectural construction, and vested in priest's robes.

If you have studied the “weeks” in the Book of Daniel, it may speak of a new physical Temple that is to be constructed in the first half of Daniel's Seventieth Week, and of another Roman "prince," a pope this time, who will "confirm a covenant with the Jews" (Daniel 9:27), Paul says: "That man of sin shall be revealed, the son of perdition, . . . who sits in the temple of God, presenting himself as God: . . . whom the Lord Jesus shall bring to nought by the manifestation of his parousia" (II Thessalonians 2:4, 8).

We are always trying to find out when “the end” will be.  The angels don’t even know.  If we knew history better, we should doubt prophecy less. The Temple fell by the decree of Christ: a private soldier, against the orders of Titus, who made frantic efforts to save it, cast the firebrand that consumed it. Now in AD363 the Emperor Julian, an apostate and passionate enemy of the Christian Faith, appropriated large sums from the public revenue, and collecting huge numbers of Jewish and Gentile workmen, proceeded to the ruins of the Temple, the immense foundations of which were still standing. Chrysostom, a contemporary of Julian, says that our Lord's words "that not one stone should be left upon another had not yet been fulfilled in his day." On these gigantic ruins Julian started to re-erect the splendor of the Temple.

"Julian," says Ammianus, "thought to rebuild at an extravagant expense the proud Temple once at Jerusalem, and committed this task to Alypius of Antioch. Alypius set vigorously to work, and was seconded by the governor of the province; when fearful balls of fire, breaking out near the foundations, continued their attacks, till the workmen, after repeated scorchings, could, approach no more: and he gave up the attempt" (Newman's Ecclesiastical Miracles, p. 357).

 

It is remarkable that the Christians at the time, including Cyril, Bishop of Jerusalem, warned Julian that the Christian prophecies made the rebuilding of the Temple, before the coming of Antichrist, impossible; it is equally remarkable that it was Julian's deliberate aim to overthrow these Scriptures by reconstructing the Temple: but this was not the time, nor was Julian the man. The Temple remains unbuilt until that era when he "who opposes and exalts himself against all that is called God, or that is worshipped, SITS IN THE TEMPLE OF GOD" (II Thessalonians 2:4).

Many folks think there were only two Temples.  Actually there were 3 such temples. The first Temple was constructed by Solomon in about 966 B.C., and destroyed in 586 B.C. by King Nebuchadnezzar of Babylon. In 537 B.C. Cyrus, King of Persia, allowed Zorababel and a vast number of his fellow Jews to return to Jerusalem to rebuild the Temple there. The Second Temple, referred to as the Temple of Zorababel, was completed in 516 B.C., and was desecrated by Antiochus IV Epiphanes of Syria from 167 to 165 B.C. King Herod demolished the second Temple in 19 B.C., and began the long-term reconstruction of its replacement. The third Temple was fully completed between 62 - 64 A.D., and it was destroyed in 70 A.D. by the Romans.     

 

Some Roman Catholics say the following: The Roman Catholic Church has been guaranteed guidance by the Holy Spirit. We see that clearly in the following words of Jesus to the Apostles, who were the first bishops of His Catholic Church:

"He who hears you hears me, and he who rejects you rejects me, and he who rejects me rejects him who sent me." (Cf. Luk 10:16)

The Church has professed relatively little with respect to the details of the End Times. This is due in large part to the fact that so much of End Times public prophecy (i.e. via Holy Scripture) was written in mysterious apocalyptic genre. Fr. William G. Most describes apocalyptic genre in his writing entitled 'Eschatology" as follows:

"Apocalyptic as we know is a genre or pattern of writing in which the author describes visions and revelations. It is not usually clear if he meant to assert they were real, and not merely a vehicle for his message. They contain bizarre, highly colored images. Often there are figures of animals, to represent pagan empires, a horn to stand for a king or a power, and they often include an angel who interprets images. Apocalyptic is commonly a work to give consolation in time of severe trial. God is presented as Lord of history. There may be prediction of the future. Now if such predictions were made in a rather factual genre, we would need to maintain that they really were made before the events. However because of the highly colored imagery and fanciful nature of apocalyptic, the predictions may be made after the events pictured, without any dishonesty. It is understood such things may happen in this genre." (2)

The books of Daniel and Revelation are two mysterious books, which were written in apocalyptic (i.e. Daniel 7-12). We shall see herein how key passages of these books have been deciphered, and by whom.

The Church has never taught that the Temple of Jerusalem must be reconstructed prior to the second return of Jesus. Furthermore, nowhere in Holy Scripture is there any directive to reconstruct such fourth Temple.

The thought that the reconstruction of the Temple of Jerusalem is a condition precedent to the Second Coming of Jesus Christ has been taught by certain Protestant ecclesial communities. They base their opinion upon a number of citations within Holy Scripture that include mere apocalyptic references to 'the holy place' or to 'the temple of God', the most noteworthy being: Daniel 8:11-17; 9:24-27; 11:31 and 12:11; Matthew 24:15; and 2 Thessalonians 2:3-5. We will consider each herein.

Because the fourth Temple has yet to be built, these Protestants, refuse to consider that the Second Coming of Jesus is near. Adherents to this notion would do well to heed the words of Jesus:

"Watch therefore, for you do not know on what day your Lord is coming. But know this, that if the householder had known in what part of the night the thief was coming, he would have watched and would not have let his house be broken into. Therefore you also must be ready; for the Son of man is coming at an hour you do not expect." (Cf. Mat 24:42-44)

The Catechism of the Catholic Church (CCC), states:

"What the soul is to the human body, the Holy Spirit is to the Body of Christ, which is the Church." "To this Spirit of Christ, as an invisible principle, is to be ascribed the fact that all the parts of the body are joined one with the other and with their exalted head; for the whole Spirit of Christ is in the head, the whole Spirit is in the body, and the whole Spirit is in each of the members." The Holy Spirit makes the Church "the temple of the living God". (CCC 797)

"The Church is the Temple of the Holy Spirit. The Spirit is the soul, as it were, of the Mystical Body, the source of its life, of its unity in diversity, and of the riches of its gifts and charisms." (CCC 809)

The Church is also called the building of God. We see that in the citations of Holy Scripture and the Catechism which follow:

"For we are God's co-workers; you are God's field, God's building." (Cf. 1Co 3:9)

"Often, too, the Church is called the building of God. The Lord compared himself to the stone which the builders rejected, but which was made into the comer-stone. On this foundation the Church is built by the apostles and from it the Church receives solidity and unity. This edifice has many names to describe it: the house of God in which his family dwells; the household of God in the Spirit; the dwelling-place of God among men; and, especially, the holy temple. This temple, symbolized in places of worship built out of stone, is praised by the Fathers and, not without reason, is compared in the liturgy to the Holy City, the New Jerusalem. As living stones we here on earth are built into it. It is this holy city that is seen by John as it comes down out of heaven from God when the world is made anew, prepared like a bride adorned for her husband." (CCC 756)

As we can see above, references to the word temple or the holy place before the death of Jesus refers to the Temple of Jerusalem which was the dwelling place of God. References to the word temple or the holy place after the death of Jesus refers to His Church, which then became the dwelling place of God on earth. The citations referring to the Antichrist sitting in the temple or holy place in both the Old and New Testaments, refer to Antichrist entering the Church, not the Temple of Jerusalem.

 

X   X    X   X   X X   X    X   X   X X   X    X   X   X X   X    X   X   X

 

Now I attend a Southern Baptist Church but I am always open to truth.  Sometimes when I listen to preachers and teachers it seems to me that they don’t understand the difference between the Rapture and the Second Coming (Second Advent).  Actually the Rapture could be referred to as the Secret Coming.  You see, Jesus does not set his foot down on Earth and only the believers see him.  I am a Pre-millennial dispensationalist. 

Dispensationalism is a nineteenth-century evangelical, futurist, Biblical interpretation that foresees a series of "dispensations", or periods in history, in which God relates to human beings in different ways under different Biblical covenants.

As a system, dispensationalism is rooted in the writings of John Nelson Darby (1800–1882) and the Brethren Movement. The theology of dispensationalism consists of a distinctive eschatological "end times" perspective, as all dispensationalists hold to premillennialism and most hold to a pretribulation rapture. Dispensationalists believe that the nation of Israel (not necessarily the same as the state of Israel) is distinct from the Christian Church, and that God has yet to fulfill his promises to national Israel. These promises include the land promises, which in the future world to come result in a millennial kingdom and Third Temple where Christ, upon his return, will rule the world from Jerusalem for a thousand years. In other areas of theology, dispensationalists hold to a wide range of beliefs within the evangelical and fundamentalist spectrum.

With the rise of dispensationalism, some conservative Protestants came to interpret the Book of Revelation as predicting future events (futurism), rather than predicting events that have taken place throughout history (historicism) or predominantly associated to the destruction of Jerusalem in AD 70, a position known as Preterism.

 

 

This was part of my Sunday School lesson two Sundays ago:

NASB (UPDATED) TEXT: 13:1-2

1As He was going out of the temple, one of His disciples said to Him, "Teacher, behold what wonderful stones and what wonderful buildings!" 2And Jesus said to him, "Do you see these great buildings? Not one stone will be left upon another which will not be torn down."

13:1 “the temple” This was the word (hieron) for the whole temple area. Jesus had been teaching there since the events of Mark

11. These buildings had become the great Jewish hope, a symbol of God’s exclusive love for Israel (cf. Jer. 7; John 8:31-59).

} “one of His disciples” It may have been Peter (cf. v. 3). John Mark may have given us Peter’s memory of Jesus’ words. This is the longest teaching session in Mark’s Gospel.

} “‘wonderful stones’” This is literally “huge stones.” ¨Josephus tells us ¨Herod the Great used huge polished limestones or mezzeh that were native to this area. They were 25 x 8 x 12 cubits (cf. Antiquities 15:11:3). Stones of similar shape and material are still visible at the wailing wall in Jerusalem.

} “‘wonderful buildings’” This is literally “huge buildings.” They were white polished limestone with gold trim. This huge and expensive building project was meant to placate the Jews who were upset over an Idumean being king. This remodeling and expansion was begun in 20/19 B.C. and finished in about A.D. 63/64 (cf. Josephus’ Antiquities 15:11:1-7; Wars 5:5:1-6).

13:2 “‘Not one stone will be left upon another’” There is no stronger grammatical negation possible in the Greek language! This speaks of total destruction. This must have dumbfounded them! Josephus tells us that in A.D. 70 the Romans destroyed this site so completely that one could plow the ground as a field (cf. Mic. 3:12; Jer. 26:18). 

¨Mic 3:12  Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest.Jer 26:18  Micah the Morasthite prophesied in the days of Hezekiah king of Judah, and spake to all the people of Judah, saying, Thus saith the LORD of hosts; Zion shall be plowed like a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest.There are some Greek manuscript variants related to this phrase. One follows the wording of Matt. 24:2 found in the ancient Greek manuscripts !, B, L, and W. The second follows the wording of Luke 21:6 found in MS A and the ¨Vulgate. The UBS4 follows Matt. 24:2, which adds the adverb “here” or “in this place.”

NASB (UPDATED) TEXT: 13:3-8

3As He was sitting on the Mount of Olives opposite the temple, Peter and James and John and Andrew were questioning Him privately, 4"Tell us, when will these things be, and what will be the sign when all these things are going to be fulfilled?" 5And Jesus began to say to them, "See to it that no one misleads you. 6Many will come in My name, saying, 'I am He!' and will mislead many. 7When you hear of wars and rumors of wars, do not be frightened; those things must take place; but that is not yet the end. 8For nation will rise up against nation, and kingdom against kingdom; there will be earthquakes in various places; there will also be famines. These things are merely the beginning of birth pangs."

13:3 “sitting on the Mount of Olives” This 2.5 mile ridge on the east overlooked (i.e. about 300-400 feet higher) Jerusalem and the temple area.

} “Peter and James and John and Andrew” Only Mark’s Gospel mentions this detail. This is probably one of Peter’s eyewitness memories.13:4 “‘when will these things be, and what will be the sign when all these things are going to be fulfilled’” Matthew 24:3 records the expanded questions. There were several events that these disciples wanted to know about: (1) the time of the destruction of the temple; (2) the time of the Second Coming; and (3) the time of the end of the age. The disciples probably thought all three would happen at one time. Notice Jesus merges the temporal and the eschatological, just as the OT prophets did.

 

 

The First Half of the Tribulation (13:5–13)

The key statement is at the end of Mark 13:8: “These are the beginnings of sorrows.” The word translated “sorrows” means “birth pangs,” suggesting that the world at that time will be like a woman in travail (see Isa. 13:6–8; Jer. 4:31; 6:24; 13:21; 22:20–23; 1 Thess. 5:3). The birth pangs will come suddenly, build up gradually, and lead to a time of terrible sorrow and tribulation for the whole world.

“Don’t be deceived.” Jesus listed the things that must not be taken as the “signs” of His coming. Rather, they are indications that the tribulation “birth pangs” are just beginning.

These signs are the success of ¨false Christs (Mark 13:5–6), nations in conflict (Mark 13:7–8a), natural disturbances (Mark 13:8b), and religious persecutions (Mark 13:9–13). They have been always been with us, but since these events are compared to “birth pangs,” our Lord may be saying that an acceleration of these things would be significant.

 

13:5-13 “‘See to it that no one misleads you’”  Jesus commands them to be on constant alert. In some ways these Jewish traditions about the Messiah had already biased them. These verses mention false signs or precursor signs that are present in every age. This statement is repeated often (cf. vv. 5,9,23,33). There will be many who try to trick them on these questions.

Every generation of Christians has tried to force its contemporary history into biblical prophecy. To date they have all been wrong! Part of the problem is that believers are to live in a moment-by-moment expectation of the Second Coming, yet the prophecies are all written for one end-time generation of persecuted followers. Rejoice that you do not know!

13:6 “‘Many will come in My name’” This refers to false Messiahs (cf. Matt. 24:11,23-24). There is even a reference in Josephus’ Wars of the Jews 6.54 which asserts that the Romans destroyed Jerusalem because of the fanaticism of the false prophets, who led the people astray with false promises of YHWH’s intervention in saving Jerusalem based on Isaiah’s prophecies (i.e. Isa. 37), but of course not mentioning Jeremiah’s repeated predictions of faithless Jerusalem’s fall.

} “‘saying “I am He”’ This is literally “I am.” This was a Messianic designation using the title of the OT Covenant God, YHWH, from the Hebrew verb “to be” (cf. Exod. 3:12,14; John 4:26; 8:24,58; 13:19; 18:5).

13:6 “‘and will mislead many’” These types of warnings and terminology are common in apocalyptic literature. This shows the persuasive power of the false Messiahs and the spiritual vacuum of fallen man (cf. Matt. 24:11,23-26).  It also shows the naivete of new believers and/or carnal Christians (cf. I Cor. 3:1-3; Heb. 5:11-14).

13:7 “‘do not be frightened’” This usually means to stop an act in progress.

} “‘those things must take place; but that is not yet the end’” Wars and earthquakes are not signs of the end, but precursors/signs present in every age (cf. vv. 8,10; Matt. 24:6-8). These violent natural events are not signs of the Second Coming, but of life in a fallen world (cf. John L. Bray, Matthew 24 Fulfilled, pp. 25,28).

13:8 “‘there will also be famines’” Some Greek manuscripts add the phrase “and troubles” (cf. MSS A, W, and NKJV). There are several other variants, but most English translations have “and famines,” which is found in Matt. 24:7 and MSS !, B, and L (and MS D in a slightly different form). The parallel in Luke 21:11 has several other things listed.

} “‘birth pangs’” The full idiom is “birth pangs” of the new age (cf. Isa. 13:8; 26:17; Jer. 30:6-7; Micah 4:9-10; Matt. 24:8; Acts 2:24; I Thess. 5:3). This reflects the Jewish belief in the intensification of evil before the new age of righteousness (cf. vv. 19-20 and the Book of Jubilees 23:18 along with the Apocalypse of Baruch 27-29). The Jews believed in two ages: the current evil age, characterized by sin and rebellion against God, and the “age to come.” The New Age would be inaugurated by the coming of the Messiah (cf. Ps. 2). It would be a time of righteousness and fidelity to God. Although the Jewish view was partially true, it did not take into account the two comings of the Messiah. We live in the overlapping of these two ages: the “already” and “not yet” of the kingdom of God!  In NT theology these two Jewish ages have been overlapped because of the unexpected and overlooked predictions of the two comings of the Messiah. The incarnation of Jesus fulfilled the OT prophecies of the inauguration of the new age. However, the OT also saw His coming as Judge and Conqueror, yet He came at first as the Suffering Servant (7), humble and meek (cf. Zech. 9:9). He will return in power just as the OT predicted (cf. Rev. 19). This two-stage fulfillment caused the Kingdom to be present (inaugurated), but future (not fully consummated). This is the NT tension of the already, but not yet!

NASB (UPDATED) TEXT: 13:9-13

9"But be on your guard; for they will deliver you to the courts, and you will be flogged in the synagogues, and you will stand before governors and kings for My sake, as a testimony to them. 10The gospel must first be preached to all the nations. 11When they arrest you and hand you over, do not worry beforehand about what you are to say, but say whatever is given you in that hour; for it is not you who speak, but it is the Holy Spirit. 12Brother will betray brother to death, and a father his child; and children will rise up against parents and have them put to death. 13You will be hated by all because of My name, but the one who endures to the end, he will be saved."

13:9-13 This material is not paralleled in Matt. 24, but appears in Matt. 10:17-22.  This shows that Jesus must have repeated these same truths on several occasions or that Matthew and Mark structured this material topically.

13:9 “‘be on your guard’”  There is an element of personal responsibility involved in preparation for the persecution of the end-time events.

} “‘courts. . .synagogues. . .before governors and kings’” “Courts and synagogues,” a phrase not found in Matt. 24:9, shows both governmental and religious persecution of Christians by both Jews and Gentiles (cf. I Pet. 4:12-16).

} “‘the courts’” This is the PLURAL form of Sanhedrin. It refers to local synagogue courts (cf. II Cor. 11:24).

} “‘flogged’” This is literally “beaten” or “skinned” (cf. II Cor. 11:24). Jews whipped offenders thirty-nine times—thirteen times on the front and twenty-six times on the back in accordance with Deut. 25:1-3.

13:9,12 “‘for My sake’” Will believers be persecuted, not for their own wickedness or civil crimes, but simply because they are Christians (cf. Matt. 5:10-16; I Pet. 4:12-16)?

13:10 “‘The gospel must first be preached to all the nations’” The term “must” is the Greek dei, which implies necessity.

Jesus (or Peter or Mark, all of whom are inspired) was trying to show the disciples

(1) their Gentile mission (cf. Gen. 12:3; I Kgs. 8:60; Isa. 42:6; 49:6; 51:4; 52:10; 60:1-3; Matt. 24:14; 28:19-20; Acts 1:8; Rom. 11:25-27) and

(2) that there would be an extended period of time between the destruction of Jerusalem and the Second Coming (cf. II Thess. 2; II Pet. 2).

We must hold in tension the any-moment return of our Lord and the truth that some things must happen first. There is a real tension in the New Testament concerning the time of the Second Coming: imminent, delayed, or unknown.

13:11 The Spirit will always be with believers! The Spirit will empower believers amidst persecution (cf. Acts 4)! The Spirit is often identified with Jesus as the parallel in Luke 21:15 shows. This promise does not replace personal preparation for regular preaching and teaching opportunities; therefore, it is not a substitute for proper study. This is a special grace which allows believers to witness to faith in Christ in times of persecution (cf. Matt. 10:19-20; Luke 12:11-12; 21:14-15).

13:12 “‘brother. . .brother’” Family was the heart of Jewish life, but families will be split over Christ (cf. Matt. 10:21,35-37).  This is also a recurrent theme in apocalyptic writings (cf. Jubilees 23:19 and II Baruch 70:3).

13:13 “‘but the one who endures to the end, he will be saved’” This is the doctrine of perseverance (cf. Matt. 10:22). It must be held in a dialectical tension with the doctrine of security (cf. Rev. 2:7,11,17,26; 3:5,12,21; 21:7).

See Special Topic: The Need to Persevere at 4:17.

NASB (UPDATED) TEXT: 13:14-23

14"But when you see the ABOMINATION OF DESOLATION standing where it should not be (let the reader understand), then those who are in Judea must flee to the mountains. 15the one who is on the housetop must not go down, or go in to get anything out of his house; 16and the one who is in the field must not turn back to get his coat. 17But woe to those who are pregnant and to those who are nursing babies in those days! 18But pray that it may not happen in the winter. 19For those days will be a time of tribulation such as has not occurred since the beginning of the creation which God created until now, and never will. 20Unless the Lord had shortened those days, no life would have been saved; but for the sake of the elect, whom He chose, He shortened the days. 21And then if anyone says to you, 'Behold, here is the Christ'; or, 'Behold, He is there'; do not believe him; 22 for false Christs and false prophets will arise, and will show signs and wonders, in order to lead astray, if possible, the elect. 23But take heed; behold, I have told you everything in advance."

13:14

NASB, NKJV “the ABOMINATION OF DESOLATION”

NRSV “the desolating sacrilege”

TEV “the Awful Horror”

JB “the disastrous abomination”

M. R. Vincent describes well the term abomination: “The cognate verb means to feel a nausea or loathing for food, hence used of disgust generally. In a moral sense it denotes an object of moral or religious repugnance. See 2 Chron. 15:8; Jer. 13:27; Ezek. 11:21; Dan. 9:27; 11:31. It is used as equivalent to idol in I Kings 11:17; Deut. 7:26; 2 Kings 23:13. It denotes anything in which estrangement from God manifests itself; as the eating of unclean beasts, Lev. 11:11; Deut. 14:3; and, generally, all forms of heathenism.

This moral sense must be emphasized in the New Testament use of the word. Compare Luke 16:15; Rev. 17:4,5;

21:27.

Luk 16:15  And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.

Rev 17:4  And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication:

Rev 17:5  And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.

Rev 21:17  And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel.

It does not denote mere physical or esthetic disgust. The reference here is probably to the occupation of the temple precincts by the idolatrous Romans under Titus, with their standards and ensigns. Josephus says that after the burning of the temple the Romans brought their ensigns and set them over against the eastern gate, and there they offered sacrifices to them, and declared Titus, with acclamations, to be emperor” (Word Studies in the New Testament, pp. 74-75).

The word “desolation” meant sacrilege. This phrase is used in Dan. 9:27, 11:31, and 12:11. It seems originally to refer to ¨Antiochus IV Epiphanes,who put an altar to Zeus Olympios in the temple in Jerusalem in 167 B.C. (cf. Dan. 8:9-14; I Macc. 1:54).  Also in Dan. 7:7-8 it related to the Antichrist of the end-time (cf. II Thess. 2:4). In Luke 21:20 it possibly refers to the coming of the Roman General (later Emperor) Titus’ army in A.D. 70, who sacrificed to their army standards which were dedicated to pagan gods, placed by the eastern gate close to the temple. It cannot refer to the siege of Jerusalem itself because it would be too late for believers to escape.  This is an example of a phrase being used in several different, but related, senses. This is called multiple fulfillment prophecy.  It is difficult to interpret until after the events occur; looking back, the typology is obvious.

}

NASB “‘standing where it should not be’”

NKJV “‘standing where it ought not’”

NRSV, NJB “‘set up where it ought not to be’”

TEV “‘standing in the place where he should not be’”

It refers to

(1) “the abomination” (bdelugma) or

(2) to Titus’ army (strateuma). Matthew 24:15 adds “standing in the Holy Place” (i.e. the Holy Place of the temple), which implies the masculine gender and refers to the Roman General. This, too, fits Titus, who set up the Roman standards (which stood for their gods) in the temple in Jerusalem.

} “(let the reader understand)” This means “to think about carefully” or “to consider well” (cf. II Tim. 2:7). This is a comment from the author of the Gospel. It apparently was meant to trigger further discussion (i.e. the Abomination of Desolation from Dan. 9:27; 11:31; 12:11) on the subject by the person reading the text aloud to a study group in a worship setting, somewhat like our modern Sunday School classes.

} “‘those who are in Judea must flee to the mountains’” Eusebius, a church historian from the fourth century, records that the Christians fled Jerusalem to Pella, about twenty miles southeast of the Sea of Galilee, just before the Roman siege encircled the city in A.D. 70 (cf. Hist. Eccl. 3:5:2-3).

13:15 “‘the one who is on the housetop’” The houses had flat roofs. They were used as the place of social gathering in the hot months. It has been said that one could walk across Jerusalem on the roofs of houses. Apparently some houses were built next to the city’s wall. When the army was seen, immediate flight was necessary.

13:16 “‘coat’” This referred to the outer robe, which was also used as sleeping cover. Men working in the field would not have had this with them.

13:17 “‘woe’” This term is used in the OT to designate judgment prophecies. It was a way of referring to a funeral dirge or lament. God’s judgment on Jerusalem would affect believers as well as unbelievers (as will the Great Tribulation).

} “‘to those who are pregnant’” This obviously refers to the destruction of Jerusalem only. It would have been difficult for pregnant women to flee rapidly over the wall. This has nothing to do with the Second Coming! These disciples’ questions to Jesus relate to three separate issues: the destruction of Jerusalem, His Second Coming, and the end of the age. The problem is that these questions were dealt with at the same time. There is no easy verse division by topic.

13:18 “‘in winter’” Rapid travel would have also been difficult in winter for pregnant women and little ones.

13:19 This can be viewed as

(1) the severity of the end-time persecution of believers and God’s judgment on unbelievers or

(2) an Oriental hyperbole.

It is hard to know whether references are literal or figurative (compare Joel 2:28-32 and Peter’s use of it in Acts 2, where it is not taken literally). The NT is an eastern book. They were much more accustomed to exaggerations and figures of speech than we are as modern westerners. It is never a question of taking the revelation seriously. It is a hermeneutical question of the intent of the original inspired author. To take the NT literally every time and in every place is not biblical conservatism, but improper interpretation.

This verse might be an allusion to Dan. 12:1, but with an added phrase. The elect are those whose names are in the book of life (i.e. believing Jews, the true remnant, and believing Gentiles, the mystery of God hidden, but now revealed, cf. Eph. 2:11-3:13)!

13:20 The interpretive question is to which of the three events (i.e.

(1) destruction of Jerusalem;

(2) the Coming of Christ; or

(3) the end of the age) does this refer?

These three events are discussed in overlapping ways. There is no clear and precise verse division. It seems to me this refers to the Second Coming and the end of the age and not the destruction of Jerusalem, because the Christians fled the city before its destruction.

} “‘Unless’” This is a rare sentence called “contrary to fact.” It states an incorrect premise which makes the conclusion incorrect. Literally this would imply “If the Lord had not shortened the days (which He did) no one would be saved (but they were).”

} “‘the Lord’” This must refer to YHWH, not Jesus. YHWH is the One who elects/chooses (cf. Eph. 1:4).

} “‘been saved’” This is the use of the term in its OT sense of physical deliverance (cf. James 5:15), not spiritual salvation.

} “‘but for the sake of the elect, whom He chose’” See Special Topic below.

} “‘He shortened the days’” This phrase implies that the unchangeable God (cf. Ps. 102:26-27; Mal. 3:6) can alter His plans!  His character and redemptive purposes never change, but the prayers of His people do affect Him and often alter His plans. This is mystery! But it is the essence of intercessory prayer.

13:21 “‘if’” This is a sentence, which means potential action.

} “‘do not believe Him’” This is usually means stop an act in process, but in this context it could not have this normal implication.  Christians need to be as wise as serpents and as gentle as doves (cf. Matt. 10:16). Naive Christians, gullible Christians, baby Christians are all too common. We must test the spirits (cf. I John 4:1) to see if they are truly God’s spokespersons. It is so sad to me when I hear of believers flocking to trees, screen doors, or special holy sites to see Jesus. This context is very clear! When He comes all will see Him and know Him (cf. Matt. 24:27).  The immediate context of vv. 14-23 refers to those escaping from Jerusalem, not to be deterred by someone claiming Christ had appeared in the city, in this place, or that.

13:22 “‘will show signs and wonders’” These false Christs will perform miracles. Be careful of always identifying the miraculous with God (cf. Exod. 7:11-12,22; Deut. 13:1ff; Matt. 24:24; II Thess. 2:9-12; Rev. 13:13-14). False believers can do miracles (cf. Matt. 7:21-23).

} “‘if possible’” It seems to me that the contingency of v. 22 may be contextually related to the contingency of v. 20 (i.e. a SECOND CLASS CONDITIONAL) because the elect (cf. vv. 20 and 22) cannot be led astray!

13:23 This was one of Jesus’ ways (which reflect YHWH’s predictions in the OT) of proving to His followers His control of history and redemption by foretelling upcoming events. YHWH and His Christ control time and history! Even hard times are part of His overarching redemptive plan.

NASB (UPDATED) TEXT: 13:24-27

24"But in those days, after that tribulation, THE SUN WILL BE DARKENED AND THE MOON WILL NOT GIVE ITS LIGHT, 25AND THE STARS WILL BE FALLING from heaven, and the powers that are in the heavens will be shaken. 26Then they will see THE SON OF MAN COMING IN CLOUDS with great power and glory. 27And then He will send forth the angels, and will gather together His elect from the four winds, from the farthest end of the earth to the farthest end of heaven."

13:24 “‘But’” This is a strong adversative that shows a break in context. A new time segment is being revealed.

13:24 “‘THE SUN WILL BE DARKENED’” This is the OT apocalyptic language of the end-time (cf. Ezek. 32:7-8; Joel 2:10; 3:15; 28:3-4; Amos 8:9; also see II Esdras 5:5; Assumption of Moses 10:5; and I Enoch 80:4-7). This is a series of OT quotes:

(1) v. 24 is from Isa. 13:10;

(2) v. 25 is from Isa. 34:3; and

(3) v. 26 is from Dan. 7:13.

Yet this may refer to upheavals in nature as the Creator approaches (cf. II Pet. 3:7,10,11,12; Rom. 8:18-22). Often these apocalyptic cosmic events are used to describe the fall of governments.

13:25 This is a quote from Isa. 34:4. It reflects the belief that stars are heavenly powers (cf. Jdgs. 5:20; Job 38:7). In apocalyptic literature falling stars often refer to angels (cf. Rev. 8:10; 9:1; 12:4). In the Bible angels are God’s servants, but in Mesopotamian idolatry they refer to gods who control human destiny (i.e. twelve signs of the Zodiac or planet movements).

13:26 “‘THE SON OF MAN COMING IN CLOUDS’” Jesus’ humanity and deity are emphasized by the term “Son of Man” as it is used in Ps. 8:4; in its regular Jewish idiomatic sense as human being in Ezek. 2:1; and in its divine sense in Dan. 7:13 (cf. Mark 8:38; 13:26; 14:62 all use Dan. 7:13). The fact that this “son of Man” rides on the clouds of heaven shows His deity (cf. Ps. 68:4; 104:3). The clouds are the transportation and covering of YHWH (¨the Shekinah Cloud of Glory during the wilderness wandering period of Exodus and Numbers. Jesus leaves on a cloud [cf. Acts 1:9] and returns on the clouds [cf. I Thess. 4:17]).

} “‘great power and glory’” This shows the drastic contrast between His first coming (cf. Zech. 9:9; Isa. 53) and the Second Coming (cf. Rev. 19). This is paralleled, but in different terms, in Matt. 24:30.

13:27 “‘the angels’” In II Thess. 1:7 the angels are called Jesus’ angels. Usually they are called YHWH’s angels (cf. Jude 14).

} “‘gather together His elect’” This is OT prophetic language (cf. Deut. 30:35; Isa. 43:6; and Ps. 50:5). The exact order of these specific end-time events is uncertain. Paul taught that at death the believer is already with Christ (cf. II Cor. 5:8). I Thess. 4:13ff teaches that apparently something of our physical bodies, which were left here, will be united with our spirits at the Lord’s coming. This implies a disembodied state between death and resurrection day. There is so much about the endtime events and afterlife experience that is not recorded in the Bible.

} “‘from the four winds, from the farthest end of the earth to the farthest end of heaven’” This implies a world-wide following of Jesus! It also implies a long period of time for the gospel to spread.  The number four in the Bible is symbolic of the world. It referred to the four corners of the world (Isa. 11:12), the four winds of heaven (Dan. 7:2; Zech. 2:6), and the four ends of heaven (Jer. 49:36). The elect will be gathered from wherever they are scattered.

NASB (UPDATED) TEXT: 13:28-32

28"Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves,

you know that summer is near. 29Even so, you too, when you see these things happening, recognize that He is near,

right at the door. 30Truly I say to you, this generation will not pass away until all these things take place. 31Heaven

and earth will pass away, but My words will not pass away. 32But of that day or hour no one knows, not even the

angels in heaven, nor the Son, but the Father alone."

13:28 “‘the fig tree’” In this parable the fig tree is apparently not a symbol of national Israel as in Mark 11:12-14, but a metaphor of believers knowing the general season, but not the specific time, of the Lord’s return. The fig tree was a late bloomer. It signaled the coming of summer, not spring.

13:29 “‘recognize’” The last generation will understand exactly these prophetic passages. The church’s problem is that she has tried to force them into her own contemporary history and culture. So far every generation has been wrong. The church loses her credibility by all of these false predictions!

} “‘He’” There is no pronoun in the Greek text. The “to be” verb can be MASCULINE or NEUTER. Because of v. 14, the NEUTER “it” fits best. If so, then this refers to the destruction of Jerusalem.

13:30 It could refer to

(1) the destruction of Jerusalem;

(2) the transfiguration (cf. 9:1); or (3) the signs of the Second Coming.

The problem is that Jesus merges all three questions (cf. Matt. 24:3) the disciples asked into one context, with no clean division between events.

13:31 “‘Heaven and earth will pass away’” This great truth is couched in OT apocalyptic language (cf. II Pet. 3:7,10).  God’s Word will never pass away, but the physical creation which has been affected by human sin will be cleansed. This is the recurrent theme of Scripture (cf. Josh. 21:45; 23:14-15; I Kgs. 8:56; Isa. 40:6-8; 55:8-11; Matt. 5:17-20).

13:32 “‘that day’” This is an abbreviation of the OT phrase “the Day of the Lord.” It refers to the Second Coming or a judgment day (i.e. temporal= destruction of Jerusalem or eschatological = the last judgment).

} “‘no one knows. . .but the Father alone’This refers to the Second Coming and the New Age, not the destruction of Jerusalem. Jesus specifically addressed that generation in v. 30. This is a strong verse to deter Christians from setting specific dates for the Second Coming.

} “‘not even the angels in heaven’” The angels are viewed as curious about God’s dealing with humanity (cf. I Cor. 4:9; Eph. 2:7; 3:10; I Pet. 3:12). Even though they are present with God, they do not fully understand His Person or plans. In Christ these eternal purposes are made evident!

} “‘nor the Son’” This lack of information clearly shows Jesus’ true humanity. Jesus, though fully man and fully God, left part of His divine attributes in heaven when He was incarnated (cf. Phil. 2:7). The limitation was only in affect until after the ascension.  Jesus’ use of the term “Son” to describe Himself reveals His self-understanding (i.e. YHWH is the Father, He is the chosen, Messianic Son). This is a rare usage of the term “Son” implying “Son of the Father” (i.e. God). Jesus often referred to Himself as “Son of Man,” but this phrase would have been understood by His hearers as “human person” unless they were familiar with its specialized use in Dan. 7:13. But, Judaism did not emphasize this OT text and title.  The phrase “nor the Son” is not included in Matt. 24:36 in some ancient ¨Greek uncial manuscripts !a, K, L, W. It is included in most translations because it does occur in manuscripts !, B and D, the Diatesseron, and the Greek texts known to Irenaeus, Origen, Chrysostom, and the old Latin manuscript used by Jerome. This may have been one of the texts modified by orthodox scribes to accentuate the deity of Christ against false teachers (See Bart D. Ehrman’s The Orthodox Corruption of Scripture, Oxford University Press, 1993, pp. 91-92).

NASB (UPDATED) TEXT: 13:33-37

33"Take heed, keep on the alert; for you do not know when the appointed time will come. 34It is like a man away on a journey, who upon leaving his house and putting his slaves in charge, assigning to each one his task, also commanded the doorkeeper to stay on the alert. 35Therefore, be on the alert—for you do not know when the master of the house is coming, whether in the evening, at midnight, or when the rooster crows in the morning— 36in case he should come suddenly and find you asleep. 37What I say to you I say to all, 'Be on the alert!'"

13:33 “‘Take heed, keep on the alert’” Believers are to live in the constant hope of the Second Coming. In vv. 33-37 there are two different Greek terms translated “watch.”

1. blepÇ (verse 33, cf. Gal. 6:1)

2. grgoreÇ (verses 34,35,37, cf. Eph. 6:18)

In Louw and Nida’s Greek-English Lexicon of the New Testament Based on Semantic Domains, vol. 1, p. 333, these words have a semantic overlap of “stay awake” or “stay alert” for #1 and “be aware of” or “watch out for” for #2.  Although the reality of the Second Coming will only be the experience of one generation, each generation lives in the constant hope of the any-moment return of the Lord. This explains why the Apostles and the early church thought the return was imminent. The 2000 year delay is surprising, but God is longsuffering and wishes that none should perish (cf. I Tim. 2:4; II Pet. 3:9). He tarries so that the church may fulfill the Great Commission (cf. Matt. 28:19-20; Acts 1:8) and that the full number of believing Jews and believing Gentiles shall be gathered in (cf. Rom. 11). The return is wonderful for believers, but a disaster of eternal consequences for unbelievers.

} [“and pray”] These words are present in many ancient Greek uncial manuscripts, including !, A, C, K, L, W, X, but are missing in B and D. They very well might be original (cf. NKJV).

} “‘the appointed time’” This is not the term for chronological time chronos, which is not used in Mark, but the term for a special appointed time (kairos, cf. 1:15). This refers to a major eschatological event. The question is which one:

(1) the destruction of Jerusalem;

(2) the appearing of the Son of Man; or

(3) the beginning of the New Age?

Number one occurred in A.D. 70. Number two, in one sense, has already occurred (i.e. the incarnation and life of Jesus), but in another sense, is future (i.e. the consummation of the Kingdom of God at Jesus’ Second Coming). Number three, like number two, has in some sense already occurred. Believers live in the already - not yet of the New Age, the Kingdom of God (cf. Fee and Stuart’s How to Read the Bible for All Its Worth, pp. 131-134).

13:34 “‘like a man away on a journey’” This is common terminology for many of Jesus’ parabolic teachings (cf. 12:1; Matt. 21:33; 25:14; Luke 15:13; 19:12; 20:9). The issue is the time factor (cf. vv. 35-37). Given enough time, the true nature of people comes out. The delayed return causes people’s true loyalties and priorities to manifest themselves. Matthew’s Gospel expands these words in Matt. 24:42-51.

} “‘assigning to each one his task’” This possibly relates to the gifts of the Spirit, listed in Rom. 12; I Cor. 12; and Eph. 4.  Christians will be judged (cf. II Cor. 5:10), but for what? Surely not for sins, because Jesus’ blood forgives all sin (cf. Heb. 9).  Possibly Christians will give an account to God for the stewardship of the gospel and the use of their spiritual gift.

13:35

NASB “‘whether in the evening, at midnight, or when the rooster crows in the morning’”

NKJV “‘in the evening, at midnight, at the crowing of the rooster, or in the morning’”

NRSV “‘in the evening, or at midnight, or at cockcrow, or at dawn’”

TEV “‘in the evening or at midnight or before dawn or at sunrise’”

NJB “‘evening, midnight, cockcrow or dawn’”

This wording reflects the four Roman night watches of three hours each:

1. evening, 6 - 9 p.m.

2. midnight, 9 p.m. - midnight

3. cockcrow, 12:00 a.m.- 3 a.m.

4. dawn, 3 - 6 a.m.

 

 

We should all watch and be ready.  As I come to the end of this study, I am not sure if I answered your question or not.

 

Jerry Wright

Kennard, Texas

My sources are many.  I have learned a lot from Bob Utley and Vendyl Jones.  There are a lot of good sources on the internet but check it out first.  Sheriff Darrel Bobbitt of Houston County is a person that I like to visit with.  I have a lot of books but one has to check them out also.  So, don’t just accept anything that I have written.  I may change my mind tomorrow.  I only know that I believe in the God of Abraham.  I also believe that he reveals himself in three ways, the Father, the Son and the Holy Spirit.