Reformed Moses

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Matthew, having written about Jesus’ pronounced judgment against apostate Israel and Jerusalem, goes on in Matthew 24 to record the sign of that judgment.

Then Jesus went out and departed from the temple, and His disciples came up to show Him the buildings of the temple. And Jesus said to them, "Do you not see all these things? Assuredly, I say to you, not one stone shall be left here upon another, that shall not be thrown down" (Matt 24:1-2 NKJV).

The temple is going to be utterly destroyed to the point that not one stone will be left upon another. This statement becomes a reality when the Romans come and destroy the temple in the year 70 AD; deliberately leveling it stone by stone after it had been burned by fire.[1] Jesus, being the long awaited Jewish Messiah, the restorer and redeemer of Israel, the King of Judah, has just prophesied absolute destruction rather then restoration. This “house of God” is going to be thrown down, and the messiah is the one who prophesies it. The destruction of the temple is thus a part of the messiah’s coming and ministry.[2] His establishing the kingdom of God has much to do with destruction of the temple and this prompts the disciples to question him.

Now as He sat on the Mount of Olives, the disciples came to Him privately, saying,"Tell us, when will these things be? And what will be the sign of Your coming, and of the end of the age?" (Matt 24:3 NKJV)

The first thing the reader of the gospel should do when desiring to come to a sound exegesis of this scripture, and those which shortly follow, is to dismiss all presuppositions as to what the coming (or second coming) of Jesus is. The disciples themselves did not have any presuppositions towards a second coming of Christ because they had no doctrine of a second coming. The reader should therefore put themselves in the place of the disciples in grappling with this topic. What did the disciples mean when asking Jesus about his coming?

What can be known from the disciples question is that they clearly understood from Jesus’ words that the temple was going to be destroyed, a new age was going to be brought in, and, in anticipating that Jesus truly was the messiah, that he was going to make himself known (reveal himself) to the world in power and glory. This coming (presenting/revealing) is what the disciples were asking about. The disciples did not have any doctrinal formulations that Jesus was going to ascend to heaven and then return to earth some 2000 plus years later. On the contrary Jesus taught them that: “Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom" (Matt 16:28), and “For assuredly, I say to you, you will not have gone through the cities of Israel before the Son of Man comes” (Matt 10:23).

And Jesus answered and said to them: "Take heed that no one deceives you. For many will come in My name, saying, 'I am the Christ,' and will deceive many. And you will hear of wars and rumors of wars. See that you are not troubled; for all these things must come to pass, but the end is not yet. For nation will rise against nation, and kingdom against kingdom. And there will be famines, pestilences, and earthquakes in various places. All these are the beginning of sorrows. (Matt 24:4-8 NKJV)

Jesus’ first concern in answering the question posed to him was the disciples themselves. He warned them not to be deceived. He tells them that many will come and say that they are the Christ. There were a great many of false christs leading up to the destruction of Jerusalem. Luke, in the book of Acts, tells us of false messiahs who came[3] and history itself gives many examples of false messiahs who “deceived many” in those days.[4] There were so many false messiahs in those days that under the Roman procuratorship of Felix they were being apprehended and executed every day.[5] Due to the rise of Jewish patriotism, the sect of the zealots, and the tightening grip of Rome upon Judea, messiah fever had taken place.
From the biblical text itself the reader can also infer several other causes to the rise of multiple messiahs. During that time there were wars and rumors of wars, nations rising against nations, famines, pestilences, and earthquakes, all of which prompted the people to desire a messiah or savior to deliver them from the problems of the day. With all this turmoil, especially in the political realm, the nations were ready for a savior, and want to be saviors were ready to come forward. The turmoil of that day and the rise of these false messiahs was not the fulfillment of the tribulation that was to come upon that generation, it was only, as Jesus say’s, “the beginning of sorrows.”

"Then they will deliver you up to tribulation and kill you, and you will be hated by all nations for My name's sake. And then many will be offended, will betray one another, and will hate one another. Then many false prophets will rise up and deceive many. And because lawlessness will abound, the love of many will grow cold. But he who endures to the end shall be saved. 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. (Matt 24:9-14 NKJV)

Jesus here repeats to the disciples themselves what he had previously told the Jews. The disciples were going to be sent to the Jews to preach the gospel, but the Jews would kill them and persecute them. Jesus states this as a pronouncement of judgment when he say’s, “I send you prophets, wise men, and scribes: some of them you will kill and crucify, and some of them you will scourge in your synagogues and persecute from city to city, that on you may come all the righteous blood shed on the earth.” (Matt. 23:34). Just before the destruction of Jerusalem in 70 AD, an angel speaking in similar fashion announces the fall of Jerusalem and say’s: “in her was found the blood of prophets and saints, and of all who were slain on the earth." (Rev. 18:24)[6] The disciples, like the prophets sent by God before them, would be persecuted and even martyred. The unfolding of this prophecy (i.e., the persecution of the disciples) begins to take place in Jerusalem and the surrounding regions as recorded in the book of Acts.[7]
The persecution of the disciples could take place in broad daylight (as opposed to Jesus being arrested at night with a trial done in secret) because those days were given over to lawlessness. The love of many grew cold, wickedness abounded, and Jerusalem herself had become a dwelling place for demons and a prison for evil spirits (Rev. 18:2). As the days were to grow dark, Jesus now gives his disciples a glimmer of hope in saying that “those who endure to the end”, who do not fall away because of him, “will be saved.” This hope is rooted in the gospel of the kingdom which was to be preached in the known world at that time. This hope, and the divine given task of preaching, led the disciples to accomplish this before the end came. Paul speaking in his letter to the Romans said that the gospel was “being proclaimed throughout the whole world” (Rom. 1:8) and that the gospel had come to the Church of Collose “as it has also come in all the world, bearing fruit” being “preached to every creature under heaven” (Col. 1:6,23). Paul having lived close to the end of that age witnessed the gospel preached to the whole world.[8] Sometime after the gospel is preached in the world the end of the age and the destruction of Jerusalem were to come.

Therefore when you see the 'abomination of desolation,' spoken of by Daniel the prophet, standing in the holy place" (whoever reads, let him understand), "then let those who are in Judea flee to the mountains. Let him who is on the housetop not go down to take anything out of his house. And let him who is in the field not go back to get his clothes. But woe to those who are pregnant and to those who are nursing babies in those days! And pray that your flight may not be in winter or on the Sabbath. For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be. And unless those days were shortened, no flesh would be saved; but for the elect's sake those days will be shortened. (Matt 24:15-22 NKJV)

Concerning the coming of the end, Jesus now gives his disciples a sign of what would precede the destruction of Jerusalem. When those who are in Judea and Jerusalem see this sign they are told to flee to the mountains. The sign then can only be relevant to those who were in Jerusalem during that time. Much has been debated as to what this “abomination of desolation” is, but, one only needs to go to a clearer portion of scripture to find the answer. Luke takes the initiative of interpreting this section of scripture for us[9] in his gospel: "But when you see Jerusalem surrounded by armies, then know that its desolation is near. Then let those who are in Judea flee to the mountains” (Luke 21:20-21). Luke does not give us the exact words of Jesus that were spoken on the mount, but he does give us his meaning and a clear description of the sign that would precede the end.
When Jerusalem enters into revolt and Rome’s armies surround her, great tribulation and judgment was to come. The judgment was going to be so severe that Jesus pronounces “great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be.” Thus begins the fulfillment to Jesus’ previous words when he say’s, “on you may come all the righteous blood shed on the earth.” No judgment against apostate Israel was ever as severe as it was in the destruction of Jerusalem in 70 AD.[10] No future tribulation can surpass that which was carried out upon the Jews in that day being the judgment utterly destroyed them (“he sent out his armies, destroyed those murderers, and burned up their city” Matt 22:7). But, despite the severity of the fiery judgment, the elect were able to persevere. The days of tribulation were shortened to spare the elect from undue suffering.
The elect in this case are those who had “come out of her,” (Rev. 18) apostate Israel, and had come to Christ in obedience to the gospel. The elect are those who had heeded the warnings of Christ and the holy Apostle who also told his brethren to come out of Jerusalem, where they were to look for the city which is to come (Heb. 13:13). John also, after seeing the destruction of earthly Jerusalem (Rev. 18), is shown a new city that was to come form heaven (i.e., the Church/Bride of Christ, Rev. 20).

"Then if anyone says to you, 'Look, here is the Christ!' or 'There!' do not believe it. For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect. See, I have told you beforehand. "Therefore if they say to you, 'Look, He is in the desert!' do not go out; or 'Look, He is in the inner rooms!' do not believe it. For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be. For wherever the carcass is, there the eagles will be gathered together. (Matt 24:23-28 NKJV)

Knowing that as the tribulation of those days worsens more false saviors will come forward, Jesus again warns his disciples. People desiring an escape will look to flee to these deceivers even in remote places.[11] But to these deceivers with their false promises and false signs Jesus warns his disciples not to go. Jesus’ coming was not going to be with false signs and promises of victory over Rome; rather a clear and precise strike of judgment. The gospel of Luke is helpful in bringing a fuller understanding to Jesus’ words. In a separate conversation with his disciples from the one on the mountain, Jesus speaks of his (“as lightning”) coming in more detail. Luke records this conversation in Chapter 17 of his gospel.
When Jesus was asked about the coming of the kingdom of God he replied, “the kingdom of God does not come with observation, nor will they say, ‘See here it is’ or ‘See there!’”(Luke 17:21). Clearly the kingdom of God is seen and comprehended through they eyes of faith and only by those with a regenerate heart.[12] But, in a seemingly contradictory statement a couple of verses later, Luke records Jesus saying, “For as the lightning that flashes out of one part under heaven shines to the other part under heaven, so also the Son of Man will be in His day [coming]” (Luke 17:24). This is not a contradiction. The Kingdom of God itself will not be observable in the flesh, but the signs that accompany its coming will be as observable as lightning.
Jesus begins to tell his disciples about the details of the observable signs. He speaks of the Judgment of the flood in Noah’s day, how it came suddenly and destroyed the people (vs 26-27). He speaks of the Judgment of Sodom when fire came down from heaven and destroyed them all (vs 29). Explaining that observable judgment (like lightning) will also accompany his own coming, he say’s, “Even so will it be in the day when the Son of Man is revealed” (Luke 17:30). The disciples, after hearing of this coming judgment and the examples of those taken away in judgment, ask “Where Lord?” Jesus gives them the answer “Where the dead body is (The dead body is a reference to Jerusalem[13]) there the eagles will be gathered together (to execute judgment[14]).” Thus, Christ’s coming, “as the lightning comes from the east and flashes to the west,” is observable for all to see in his judgment against Jerusalem.

Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. (Matt 24:29 NKJV)

Christ here speaks of his coming immediately following the tribulation of those days (i.e., the trouble of wars, famines, pestilences, false prophets, etc). There was not going to be a rest of days or years after the trouble of those days, nor a time of repentance given to apostate Israel, but, rather, an immediate and decisive execution of judgment. Jesus cloaks the language and description of this judgment in the apocalyptic language similar to one of the prophets of old. The prophet Isaiah spoke judgment against the ancient city of Babylon in such language:

The burden against Babylon which Isaiah the son of Amoz saw . . . Behold, the day of the LORD comes, Cruel, with both wrath and fierce anger, To lay the land desolate; And He will destroy its sinners from it. For the stars of heaven and their constellations Will not give their light; The sun will be darkened in its going forth, And the moon will not cause its light to shine. (Isaiah 13:1, 9-10 NKJV)

The apocalyptic judgment language of the scriptures often speaks of changes in the heavens at the destruction of, or changing of, empires and nations. In Isaiah’s time it was the city of Babylon which would be judged, In Jesus’ time it was to be Jerusalem. A city and a people who may have been influential, powerful, or a light to other nations, when destroyed was then considered darkness. Like the sun and moon failing to shine, so are the destroyed city and its people. Like the stars falling from the heavens, so the princes and rulers of that city fall and are no more. When something so major, so catastrophic, as an entire nation, city and people being destroyed, it is thought that the “powers of the heavens” are shaken. For the ancients believed that the powers of the heavens were what controlled the happenings of the nations; God’s wrathful judgment shakes even them.

Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other. (Matt 24:30-31 NKJV)

Here many readers of the gospel think that Jesus is giving his disciples another sign to look for, like a picture in the sky, or a visible/physical symbol. This is a mistake because Jesus had already established what the sign of his coming was going to be (i.e., the destruction of Jerusalem and the temple). The “sign” in this passage is a revelation, or proof, of Christ himself in heaven. A literal Greek word translation of this verse is of some help here, “and then shall appear the sign of the Son of Man in heaven” (Matt 24:30 YLT). If the sign given (as lightning from one side of heaven to another) of Christ’s coming is the judgment against Jerusalem, then this verse speaks of the signs signification. One cannot (by very nature of what a sign is) confuse a sign with the actual thing that it signifies (e.g., a stop sign is not the physical action of stopping). The destruction of Jerusalem is the sign that signifies that Christ is ruling in heaven. The second part of this verse makes this point much clearer.
Witnessing Christ’s judgment is seeing the evidence of Christ’s rule from heaven, at the right hand of God, coming on the clouds of heaven. This “coming on the clouds of heaven” is a reference to both Christ’s taking his position on the throne of heaven, and his ruling from that throne in the execution of judgment. Jesus, again speaking like one of the Old Testament prophets, cloaks his language in Hebraic apocalyptic imagery. Daniel, in similar language, speaks of the Messiah coming on the clouds of heaven as taking his seat at the right hand of God; being given dominion, glory, and a kingdom to rule over.

"I was watching in the night visions, And behold, One like the Son of Man, Coming with the clouds of heaven! He came to the Ancient of Days, And they brought Him near before Him. Then to Him was given dominion and glory and a kingdom, That all peoples, nations, and languages should serve Him. (Dan 7:13-14 NKJV )

Jesus himself when speaking on another occasion made reference to his “coming on the clouds” as evidence that he is the Christ; sitting at the right hand of God and ruling with power in executing judgment.

And the high priest arose and said to Him, "Do You answer nothing? What is it these men testify against You?" But Jesus kept silent. And the high priest answered and said to Him,"I put You under oath by the living God: Tell us if You are the Christ, the Son of God!" Jesus said to him, "It is as you said. Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven." (Matt 26:62-64 NKJV)

Luke, recoding the same event that Matthew does, is very helpful and clears up some of the apocalyptic language. Luke is writing to a gentile audience and he takes the liberty to interpret some of Jesus’ Hebraic utterances so that they can understand.

As soon as it was day, the elders of the people, both chief priests and scribes, came together and led Him into their council, saying, 67 "If You are the Christ, tell us." But He said to them, ". . . Hereafter the Son of Man will sit on the right hand of the power of God.” (Luke 22:66-69 NKJV)

Luke leaves out the apocalyptic utterance “coming on the clouds of heaven” and simply gives us the basic meaning of that utterance (i.e., sitting at the right hand of God with power). There are some nuances in the Hebraic language and imagery of “coming on the clouds”, but the clearest use of the language in scripture concerns the ability and power to execute judgment from heaven. The Old Testament records God himself coming on (literally “riding on”) clouds to judge nations.[15] This power was given to Christ, and he reveals this in his coming with power and glory in judgment against Jerusalem.
When the people of that generation see the execution of Christ’s judgment, the complete destruction of the temple and city, they also see that Jesus is the Christ, ruling from heaven--the result is mourning. John also records that at the destruction of Jerusalem there will be those who will “stand at a distance for fear of her torment, weeping and wailing” (Revelation 18:15). Those who are attached to the earthly city may weep and wail upon its destruction, but Jesus reveals something better in saying that after it is done “He will send His messengers[16] with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other.” The result of Christ’s coming in judgment against Jerusalem is that the kingdom is no longer restricted to a single nation, but will spread over the whole earth (i.e., the four winds under heaven).
The Old Testament age completely came to an end; its ending being completed with the destruction of its temple. The new age would begin allowing the kingdom to grow and fill the whole earth like the mustard seed in the garden. Jesus sends out his messengers, all over the earth, from one end of heaven to another, to preach the gospel message. The trumpet they are sent out with announces that the king and the kingdom have come. It is the great trumpet call of the gospel which results in the gathering of the elect into the kingdom of God. God’s elect, from the farthest corners of the earth, who hear the gospel will respond in faith and enter into the kingdom. Even to this day messengers are still being sent out with the trumpet, gathering together God’s elect.

Now learn this parable from the fig tree: When its branch has already become tender and puts forth leaves, you know that summer is near. So you also, when you see all these things, know that it is near — at the doors! Assuredly, I say to you, this generation will by no means pass away till all these things take place. Heaven and earth will pass away, but My words will by no means pass away. (Matt 24:32-35 NKJV)

Jesus has finished describing the days of tribulation, the destruction of the temple, and the end of that age. He abruptly goes from speaking in apocalyptic language to saying a simple proverb. As anyone who has observed the changing of the season knows, when a tree starts to bring fourth leaves summer is near. Likewise, when the disciples begin to see the things that Jesus has just described, they are to know that the time is near. Jesus then assures his disciples that all of the things concerning his coming and the end of the age would happen in their day. From the time that Jesus spoke these words to its fulfillment was 40 years. Like ancient Israel’s 40 year wanderings in the desert before entering the promise land, so would that generation have to endure 40 years of transition before entering into the kingdom age.

Footnotes
[1] Josephus, Wars of the Jews 7.1-3
[2] Many Old Testament scriptures can be referenced to support this including: Daniel 9:26 “And the people of the [anointed] Prince who is to come [i.e., messiah] shall destroy the city and the sanctuary”
[3] Judas of Galilee was a political messiah. Acts 5:37
[4] The historians Eusebius and Josephus specifically mention such false messiah’s in their work.
[5] Newton, on the prophecies, 333.
[6] It is the exegetical position of the author that fallen Babylon as found in the book or Revelation is Jerusalem before it’s destruction in 70 AD. The author also holds to an early dating of the book of Revelation (63-68 Ad).
[7] Peter and John were arrested and put in jail (Acts 4:3). They were arrested and flogged (Acts 5:40). The stoning of Stephen forced many disciples to flee the city (Acts 7:54-60). Anyone who was found to be a disciple was arrested by order of high priest (Acts 9:1-2). The Apostle Paul was stoned (Acts 14:19).
[8] The Greek word for world in Jesus’ sermon is oikoumene, which means “inhabited land” and probably refers specifically to the Roman Empire.
[9] Luke takes out the words that Matthew uses “let the reader understand” because Luke explains it to his readers, thus interpreting Jesus’ words and the passage of scripture to which they refer.
[10] Josephus records this destruction in detail
[11] Josephus records that many did flee to the wilderness and sought after false christs.
[12] John 3:3 Jesus answered and said to him, "Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God."
[13] Apostate Israel is represented in Jerusalem. Scripture speaks often of Israel being dead. As a dead and withered fig tree (Matt 21:19), its leaders being filled with dead men’s bones (Matt 23), and its temple being desolate, i.e., without life (Matt 23).
[14] Rome is represented by the eagle here, not by mere symbolic reference (Rome’s state sign was the eagle), but also historically being God used Rome to carry out the destruction of Jerusalem.
[15] Isaiah 19:1 “Behold, he Lord is riding on a swift cloud, and is about to come to Egypt.”
[16] Some English translations use the word “Angels.” The Young’s literal Greek translation uses the word “messengers,” which the author of this work sees as the best English word to use considering the context.

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Matthew 24 - Continued

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