Olivet Discourse

The Olivet Discourse: “This” Generation or “That” Generation (Part 1 of 4)

Adam Maarschalk 15 Comments

Much attention is being given these days to what is known as The Olivet Discourse, found in three of the four gospel accounts: Matthew 24, Mark 13, and Luke 21. Jesus delivered this famous address from the Mount of Olives just days before His crucifixion. Many today are linking this narrative to current events, such as recent large earthquakes and tsunamis in Japan, Haiti, New Zealand, and Indonesia. They believe these are sure signs pointing to the end of the world.

   

         SOURCE                                              SOURCE                                                       SOURCE

Is this how Jesus intended for us to view this prophecy? When He said, “This generation will certainly not pass away until all these things take place” (Matt. 24:34, Mark 13:30, Luke 21:32), was He speaking of a generation 2000 years into the future? Or was He speaking of His own generation, and events which were to take place in their time? When He said “this generation,” did He really mean “that generation” (one that was distant to His first century audience)? This is what we will be looking at in the four posts which will make up this series. We will examine all three accounts of this prophecy side-by-side, as I believe this will be helpful in seeing what Jesus was saying and how He intended to be understood.

In this first post, we will take a close look at the initial remarks made by Jesus’ disciples, His shocking response, and their resulting question(s) which led to His discourse. Here is that text, from the accounts of Matthew, Mark, and Luke.

MATTHEW 24:1-3

MARK 13:1-4

LUKE 21:5-7
1 Jesus left the temple and was walking away when his disciples came up to him to call his attention to its buildings. 2 “Do you see all these things?” he asked. “Truly I tell you, not one stone here will be left on another; every one will be thrown down.”3 As Jesus was sitting on the Mount of Olives, the disciples came to him privately. “Tell us,” they said, “when will this happen, and what will be the sign of your coming and of the end of the age?”  1As Jesus was leaving the temple, one of his disciples said to him, “Look, Teacher! What massive stones! What magnificent buildings!”2 “Do you see all these great buildings?” replied Jesus. “Not one stone here will be left on another; every one will be thrown down.”3 As Jesus was sitting on the Mount of Olives opposite the temple, Peter, James, John and Andrew asked him privately, 4 “Tell us, when will these things happen, and what will be the sign that they are all about to be fulfilled?”

5 Some of his disciples were remarking about how the temple was adorned with beautiful stones and with gifts dedicated to God. But Jesus said, 6 “As for what you see here, the time will come when not one stone will be left on another; every one of them will be thrown down.”

 7 “Teacher,” they asked, “when will these things happen, and what will be the sign that they are about to take place?”

In all three accounts we see one or more of the disciples admiring the beautiful, massive stones which made up the Second Temple. According to some Jews who encountered Jesus early in His ministry (John 2:18-22), Herod’s massive expansion project had already been going on for 46 years. Indeed, history tells us that it began in 19 BC, and that the renovations continued until 65 AD, a mere five years before the temple was destroyed by the Romans. Tacitus (56-117 AD), the Roman historian and Senator, said that the temple “was famous beyond all other works of men.”

Jesus’ response to His disciples’ remarks must have been shocking, in light of the breathtaking sight before their eyes: “Not one stone here will be left on another; every one will be thrown down.” Of course, Jesus had said this before. His ominous prophecy, though, is what prompts their next question. Or is it questions (plural)? There is only one specific question asked in all three accounts. In the accounts of Mark and Luke, at least, there should be no doubt that it’s this question which Jesus spends the next 25 or 26 verses answering: “…when will these things happen, and what will be the sign that they are about to be fulfilled?” The only thing Jesus had said would happen at this point was that all the temple’s stones would be thrown down.

Model of the Second Temple; Source: http://en.wikipedia.org/wiki/File:Jerus-n4i.jpg

Do we know from history that this temple, the same temple the disciples observed, was destroyed? Yes, we do. Josephus, the Jewish historian, for example, records in astounding detail how Jerusalem and the temple were destroyed in 70 AD after a horrendous 5-month siege (see here, here, and here to learn more about what happened). According to both Mark and Luke, the signs that Jesus gave in the next 25 verses (in Luke’s case) and the next 26 verses (in Mark’s case) were to precede the downfall of the temple. In the next couple of posts, we will look at those prophesied signs, which include earthquakes and other calamities. Many today are saying that these same prophesied signs are happening in our own day, and that this means we are only now about to see Jesus’ prophecies fulfilled. How can this be, though, if they were to happen before a prophesied event which we know took place 1,941 years ago?

Only in Matthew’s account do the disciples perhaps appear to ask two additional questions: [1] about Jesus’ coming and [2] about “the end of the age.” For those who believe that Matthew 24 has yet to be fulfilled, it’s often these questions which are said to indicate a required future fulfillment, despite the fact that they don’t even appear in Mark’s and Luke’s parallel accounts. It’s common these days to see a division of questions, as if the disciples asked about the near future as well as the very distant future, but as this study continues we’ll see that it wasn’t so common in earlier church history. Thomas Newton, a well-known English cleric, scholar, and author, said the following in 1754 about this passage:

‘The coming of Christ,’ and ‘the conclusion of the age,’ being therefore only different expressions to denote the same period with the destruction of Jerusalem, the purpose of the question plainly is, when shall the destruction of Jerusalem be, and what shall be the signs of it?

Background to Jesus’ Promised Coming: Matthew 10:23 and 16:27-28

What prompted the disciples to ask about Jesus’ coming, especially in the context of what He said about the temple’s impending destruction? Where had Jesus previously spoken of His coming, and what had He said about this event? Jesus had in fact spoken of His coming twice already in Matthew’s account. In Matthew 10:23, Jesus made this very interesting statement: “When they persecute you in one town, flee to the next, for truly, I say to you, you will not have gone through all the towns of Israel before the Son of Man comes.”[i] During the next couple of decades after Jesus said this, we can see numerous examples of Jesus and His followers doing this very thing (e.g. Matthew 12:14-15, Acts 8:1, Acts 9:23-25, Acts 9:29-30, Acts 14:5-6, Acts 17:4-10, Acts 17:13-14).

In Matthew 16:27-28, He was even more descriptive about what His coming would accomplish, and within what timeframe it would take place: “For the Son of Man is going to come with His angels in the glory of His Father, and then He will repay each person for what he has done. Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in His kingdom.”

If this statement was fulfilled in His transfiguration six days later, as some contend, in what sense did Jesus “come with His angels” then and repay each person according to what he had done (a clear picture of judgment)? We know this didn’t happen on that occasion. We also know that none of His disciples died within those six days, but some were indeed martyred before 70 AD when Jerusalem and the temple were destroyed. To believe that Jesus hasn’t yet (in the year 2011) come back as He promised in this passage is to believe either that [a] He lied or [b] there are 2000 year old men still walking around on this planet.[ii] Let’s look at four aspects of this promised coming, as this should help us to know what was in the minds of Jesus’ disciples when they asked Him about His coming in Matthew 24:3.

1. IN HIS KINGDOM: From this text, we know that one purpose for His coming, which He promised would take place before all of His disciples had died, was to establish His kingdom. This fits perfectly with the following prophecy given to Daniel: “And in the days of those kings* the God of heaven will set up a kingdom that shall never be destroyed, nor shall the kingdom be left to another people” (Daniel 2:44). [*Biblical scholars hold a virtual consensus that the four kingdoms in Daniel’s vision were Babylon, Medo-Persia, Greece, and Rome. Since Rome was destroyed in 476 AD, we know that, for this prophecy to be true, the kingdom was set up before that time.] A first century fulfillment fits; a 21st century fulfillment doesn’t. Furthermore, the kingdom was to be given to the saints (Daniel 7:18, 22, 27). This is reminiscent of Jesus’ words in the Parable of the Tenants that the kingdom of God would soon be taken away from the Jewish leaders and their nation and given instead “to a people producing its fruits” (Matthew 21:43) – a clear description of the body of Christ. This was to happen even as the stone was to crush those who would fall (verse 44) – 1.1 million Jews killed in August/September 70 AD by the Romans would seem to qualify as a fulfillment of this prediction.

2. TO REPAY EACH PERSON: The context of Jesus’ promise to come “to repay each person” for what they had done was His foretelling of His own death and suffering at the hands of the Jewish leaders (Matt. 16:21-23), and also of the suffering that His own disciples could expect (verses 24-26). In other words, it would be for vindication. This is similar in nature to what Paul promised to the Thessalonian believers when he told them that they could expect relief “when the Lord Jesus is revealed from heaven with His mighty angels in flaming fire, inflicting vengeance” (II Thessalonians 1:7), with the purpose being “to repay with affliction those who afflict you” (verse 6). This was imminent in their day, for Paul said that the wrath of God had already come upon the Jewish persecutors (I Thess. 2:14-16). He knew this to be true because Jesus had declared in no uncertain terms (Matthew 23:35-36) that the blood of all the prophets would be required of His own (first century) generation in Israel.

3. WITH HIS ANGELS: Just like Paul’s prophecy to the Thessalonians, Jesus’ promise to come while some of His disciples were still alive (Matt. 16:28) was also to involve His angels (“The Son of Man is going to come with His angels…”). As my good friend, Mark Church, has pointed out, all throughout the book of Revelation we see His angels pouring out judgment upon “the great city” where the Lord was crucified (Revelation 11:8) – that is, Jerusalem, the same city which was marked as a harlot because of its shedding of the blood of the saints and martyrs (Rev. 17:1-6), apostles, and prophets (Rev. 18:20-24). [For those who believe that Revelation remains unfulfilled, is there any modern nation or entity which is responsible for the martyrdom of the apostles?]

4. IN THE GLORY OF HIS FATHER: Jesus also promised to come “in the glory of His Father” (Matt. 16:27). As Don Preston well points out, this can be understood to mean that just as the Father had come in the past, Jesus would also come in the same manner. Don gives as an example Isaiah 64:1-3, where the writer declares that God had “come down” numerous times in the past:

“Oh, that You would rend the heavens and come down, that the mountains might quake at Your presence – as when fire kindles brushwood, and the fire causes water to boil – to make Your name known to Your adversaries, and that the nations might tremble at Your presence! When You did awesome things that we did not look for, You came down, the mountains quaked at Your presence.”

Just as the Father’s comings in times past had not been bodily, visible, or physical in nature, neither would the coming of Jesus in judgment be bodily, visible, or physical. We will discuss this in more depth when we come to Jesus’ predicted coming in the clouds in Matt. 24:30/Mark 13:26/Luke 21:27. We will see that there are numerous examples in the Old Testament where God is said to have come in the clouds in judgment upon various nations and enemies of His people, even examples where the language is remarkably similar to the language used in The Olivet Discourse.

So we can see from these two passages (Matt. 10:23 and 16:27-28) why Jesus’ disciples expected Him to come again in their own lifetimes. We’re also beginning to see why, in Matthew 24:3, they linked this coming to His dark prediction about the temple’s future. Other strong clues also exist in the previous two chapters (Matthew 22-23).[iii] Kevin Daly, from the South African ministry “Messianic Good News,” has this to say:

It is Jesus’ confirmation that the Temple’s fate is sealed that leads to the disciples’ question: ‘When will this happen, and what will be the sign of your coming and of the end of the age?’

Some argue this to be three separate questions – so that Jesus’ answer in the subsequent verses must be unraveled and applied to three different events, namely (i) the temple’s destruction, (ii) his coming and (iii) the end of the age. But this is not supported by the parallel accounts in Mark’s and Luke’s gospels. These render the disciples’ question as follows:

‘Tell us, when will these things happen? And what will be the sign that they are all about to be fulfilled?’ (Mark 13:4)

‘Teacher,’ they asked, ‘when will these things happen? And what will be the sign that they are about to take place?’ (Luke 21:7)

In Matthew’s wording of the disciples’ question, what Jesus prophesied against the Temple would, by implication, happen at our Lord’s coming in judgment and would also, by further implication, bring about the end of that age.

Matthew phrases the question in the prophetic language of the Old Testament, which was familiar to the Jewish audience for which his gospel was written. In this language, the execution of Divine judgment was commonly spoken of as a visitation of the LORD, as either His coming or His coming in the cloud. [Consider] Micah’s prophecy against the ‘high places’ of Judah – being localities of false worship, which the Temple in Jerusalem had now become:

‘For behold, the LORD comes forth from His place, and will come down, and tread upon the high places of the earth. And the mountains shall be melted under Him, and the valleys shall be cleft, as wax before the fire, and as the waters that are poured down a steep place. For the transgression of Jacob is all this, and for the sins of the house of Israel  …  What are the high places of Judah? Are they not Jerusalem?’ (Micah 1:3-5).

Source: Kevin Daly, When Will These Things Happen – Matthew 24 and the Vindication of Messiah. 2009.

Micah’s prophecy was fulfilled in 586 BC when Jerusalem fell to the Babylonian armies. We know that God didn’t physically and bodily come down at that time, but He did still “come down” in judgment in fulfillment of this prophecy. It’s this same apocalyptic language that Matthew uses to speak of another and more final judgment which was about to come once again upon Jerusalem. History tells us that it did come. Some readers may be surprised to know that Jonathan Edwards (1703-1758), who preached the famous sermon “Sinners in the Hands of An Angry God,” once made this statement in his work titled “Miscellany #1199”:

“Tis evident that when Christ speaks of his coming; his being revealed; his coming in his Kingdom; or his Kingdom’s coming; He has respect to his appearing in those great works of his Power Justice and Grace, which should be in the Destruction of Jerusalem and other extraordinary Providences which should attend it [So in Luke 17:20 – 18:8].”

The way that the Olivet Discourse is popularly approached today has Jesus effectively saying this to His disciples: “You guys have asked a very interesting question about when this temple will be destroyed, but let Me ignore your question and tell you instead about some events which will begin and end about 2000 years in the future.” Rather than being about us, and our generation, Jesus addressed the concerns of His disciples regarding their own generation.

THE END OF THE AGE

Having now given considerable space to the question of Christ’s coming, we’ll give only brief space here to the disciples’ question about the end of the age. The King James Version used the expression “the end of the world” in Matthew 24:3, but most newer translations use the expression “the end of the age.” Clearly, Jesus tied the end of the age that they were speaking of to the time of His coming, which we have seen was promised to occur in their own generation.

Therefore, the disciples weren’t asking about the final days of this planet. Their question was about the end of the Old Covenant age. That age came to an end along with the destruction of the temple in 70 AD. This “end” was spoken of by Daniel and other Old Testament prophets. The book of Hebrews even speaks of the Old Covenant “becoming obsolete and growing old…ready to vanish away” (Hebrews 8:13). It vanished along with the temple. We are now in what the New Testament frequently called “the age to come.” A great transition took place a long time ago, and we are privileged to live in the New Covenant age. The heavenly Jerusalem is a present reality for God’s people (Hebrews 12:22-24). Regarding “the end” spoken of in both Matthew and Daniel, Kevin Daly provides this helpful chart:

you will hear of wars and rumours of wars … but the end is not yet

war will continue until the end

and there will be famines and pestilences and earthquakes in different places

and desolations have been decreed

 then the end will come

the end will come like a flood:

 Matthew 24:6,14

Dan 9:26b

“The end” spoken of in Daniel’s prophecy was clearly to be the destruction of “the city and the sanctuary” (Daniel 9:26). We know as an indisputable fact of history that Jerusalem and the temple were destroyed in 70 AD. That brought about the end of an age, the Old Covenant age. It is popularly taught today that we are living in what the Bible calls “the last days,” and that these last days began on the Day of Pentecost because of Peter’s reference to Joel’s prophecy about an outpouring in “the last days.” However, this cannot be true, because Hebrews 1:1-3, Hebrews 9:26, and I Peter 1:18-20 tell us explicitly that Jesus’ incarnational ministry took place in the last days. Therefore, Jesus appeared and ministered in the last days of an age that had clearly begun quite some time before He appeared. That age still had not ended when Paul wrote his epistle to the Corinthian church, but it was drawing even closer to the end, for he told his readers that they were those “on whom the end of the ages has come” (I Corinthians 10:11).

Rather than open this up further, or to try to defend this premise in greater depth here, I’d like to point to an earlier post on this subject which I believe you’ll find to be a good explanation of these things (HERE). You’ll see that the New Testament placed Jesus’ ministry, death, etc. in “the last days” and at “the end of the age,” and that after Jesus’ ascension the apostles still spoke of their time in the same terms. Jerry William Bowers Jr. has also compiled a very informative article, based on David Green’s 101 Time Statements showing that John the Baptist, Jesus, and the early church were not only consistent, but also correct, when they repeatedly stated that certain events were near, at hand, about to take place, etc. That article can be seen (HERE).

In the next post, we will look at the beginning of Jesus’ reply to the disciples’ question about the signs which would lead to the destruction of the temple, His coming, and the end of the age. We will examine Matthew 24:4-14, Mark 13:5-13, and Luke 21:8-18 side-by-side.

———————————————————————————————————————————-

A THOUGHT: Do you find it interesting that John, in his gospel account, omits the Olivet Discourse entirely, even though he was no doubt present when Jesus spoke these things? One likely reason for this curious fact is that the book of Revelation, which he authored, actually functions as his exposition of the Olivet Discourse, though in much greater detail. Therefore, he felt no need to include the Olivet Discourse passage in his gospel account, especially if the book of John was written after the book of Revelation.

QUOTES TO NOTE

Eusebius (314 AD): “If any one compares the words of our Saviour with the other accounts of the historian (Josephus) concerning the whole war, how can one fail to wonder, and to admit that the foreknowledge and the prophecy of our Saviour were truly divine and marvelously strange” (Proof of the Gospel, Book III, Ch. VII).

John Wesley (1703-1791): “Josephus’ History of the Jewish War is the best commentary on this chapter (Matt. 24). It is a wonderful instance of God’s providence, that he, an eyewitness, and one who lived and died a Jew, should, especially in so extraordinary a manner, be preserved, to transmit to us a collection of important facts, which so exactly illustrate this glorious prophecy, in almost every circumstance” (Explanatory Notes Upon the New Testament, 1754).

——————————————————————————————————————————————————————————————-

[i] John Wesley (1703-1791) is one of many in church history who taught that Jesus was referring in Matt. 10:23 to a judgment coming in 70 AD in which He would “destroy their temple and nation” (John Wesley, Explanatory Notes Upon the New Testament, 1754).

[ii] John Wesley, again, is one of many in church history who taught a 70 AD fulfillment of Matthew 16:27-28, saying, “For there is no way to escape the righteous judgment of God. And, as an emblem of this, there are some here who shall live to see the Messiah coming to set up His mediatorial kingdom with great power and glory, by the destruction of the temple, city, and polity of the Jews” (John Wesley, Explanatory Notes Upon the New Testament, 1754). Some believe this is also identical to the prophecy Jesus gave in Revelation 22:12, revealing why John’s 1st century audience was to understand that He was about to come: “Behold, I am coming soon, bringing My recompense with Me, to repay everyone for what he has done.”

[iii] In Matthew 22:1-14 we read the Parable of the Wedding Feast. In this parable, speaking of the kingdom of heaven (vs. 2), a king (God) was to prepare a wedding feast for his son (Jesus), but those who were originally invited (the Jewish nation) refused to come (vss. 3-5) and even killed the king’s servants who had invited them (v. 6). Therefore, these murderers were destroyed (cf. Matthew 23:29-38; Rev. 16:4-7, 17:6, 18:20, 18:24), and their city was burned (cf. Rev. 18:8-10, 18; 19:3). This is precisely what we see having happened in Jerusalem’s destruction and burning in 70 AD. The invitation then goes out to others (Gentiles as well as Jews; vss. 9-10), but only those with proper wedding garments were allowed to remain (vss. 10-14; cf. Rev. 19:8). Those who lacked these garments remained in outer darkness and were not part of the chosen people of God (vss. 13-14; cf. Matt. 8:11-12).

In Matthew 23:29-38, we see that in the 7th woe pronounced upon the Scribes and Pharisees, Jesus charges them with shedding the blood of all the prophets (vss. 29-31). He even says that they will kill, crucify, flog, and persecute others from town to town (verse 34). As a result, He says, they would be held responsible for all the shed blood from generations past up until their own generation. He concludes, “Truly, I say to you, all these things will come upon this generation” (verse 36). He then lifts up a lament for Jerusalem, whose house, He said, was left to them desolate. This would naturally remind His listeners of Daniel 9:26, where it was said that “the city and the sanctuary” would be destroyed, with desolations decreed. The expected timeframe for this judgment was “this generation” (Jesus’ first century audience).

PP14: Abomination of Desolation

Adam Maarschalk 2 Comments

This is now the fourteenth post in our series on “A Partial-Preterist Perspective on the Destruction of Jerusalem in 70 AD.” This is the same title as a term paper I recently submitted to Northwestern College. All the previous posts can be found here, and it’s recommended that they be read in order before reading this post:

[1] https://kloposmasm.wordpress.com/2009/08/13/brief-explanation-of-partial-preterism/
[2] https://kloposmasm.wordpress.com/2009/08/13/pp2-references/
[3] https://kloposmasm.wordpress.com/2009/08/13/pp3-external-evidence-for-an-early-date-revelation/
[4] https://kloposmasm.wordpress.com/2009/08/14/pp4-internal-evidence-for-an-early-date-revelation-part-1/
[5] https://kloposmasm.wordpress.com/2009/08/14/pp5-internal-evidence-for-an-early-date-revelation-part-2/
[6] https://kloposmasm.wordpress.com/2009/08/14/pp6-internal-evidence-for-an-early-date-revelation-part-3/
[7] https://kloposmasm.wordpress.com/2009/08/14/pp7-internal-evidence-for-an-early-date-revelation-part-4/
[8] https://kloposmasm.wordpress.com/2009/08/14/pp8-daniels-70-week-prophecy-part-1/
[9] https://kloposmasm.wordpress.com/2009/08/15/pp9-daniels-70-week-prophecy-part-2/
[10] https://kloposmasm.wordpress.com/2009/08/15/pp10-jerusalems-destruction-foretold-in-the-olivet-discourse/
[11] https://kloposmasm.wordpress.com/2009/08/15/pp11-did-jesus-come-in-70-ad-part-1/
[12] https://kloposmasm.wordpress.com/2009/08/15/pp12-did-jesus-come-in-70-ad-part-2/
[13] https://kloposmasm.wordpress.com/2009/08/16/pp13-signs-of-the-close-of-the-age/

This will be the last of four posts in which we are considering the words of Jesus in the Olivet Discourse related to the predicted judgment on apostate Israel in 67-70 AD.  We have already considered Christ’s non-physical return in judgment on Jerusalem in 70 AD, and His declaration that His generation would not pass away until all that He had prophesied would take place. In the previous post we  examined the signs that Jesus said would lead up to the end of the age. In this post we will speak of the abomination of desolation, as well as the great tribulation which Jesus said would find no comparison in history.

Adam Maarschalk

———————————————————————————————————————————————————-

III. The Abomination of Desolation

It is said by a number of futurists that, in the time of Jerusalem’s destruction, nothing occurred which may have fulfilled Christ’s prophecy of a coming abomination of desolation, spoken of by Daniel (8:13; 9:26-27, 11:31, 12:11). Of this, Jesus said, “when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place (let the reader understand), then let those who are in Judea flee to the mountains” (Matthew 24:15-16). A number of early church writers, however, did teach that the abomination of desolation occurred in the time period of Jerusalem’s destruction. These included Clement of Alexandria (150-215 AD), Eusebius (263-339) Athanasius (296-372), Augustine (379), Chrysostom (379), Jerome (347-420), and Remigius (437-533). Eusebius, for example, said:

…the many great sieges which were carried on against the cities of Judea, and the excessive sufferings endured by those that fled to Jerusalem itself, as to a city of perfect safety, and finally the general course of the whole war, as well as its particular occurrences in detail, and how at last the abomination of desolation, proclaimed by the prophets, stood in the very temple of God, so celebrated of old, the temple which was now awaiting its total and final destruction by fire– all these things any one that wishes may find accurately described in the history written by Josephus (Dennis [4], 2009).

Sam Storms (2006) is one contemporary pastor and author who believes that the abomination of desolation and the great tribulation are already long past. He says, “[A] careful study of [Matthew 24 and Mark 13] will reveal that ‘the abomination of desolation’ to which [Jesus] refers, as well as the ‘great tribulation,’ pertain to the events of 70 a.d.”

From Scripture it seems possible that the holy place mentioned by Jesus was not the temple, but Jerusalem, since the entire city was considered holy (Daniel 9:24, Nehemiah 11:1, Matthew 4:5, Matthew 27:53). In Daniel’s day the temple was holy, but Jesus had just pronounced it desolate (Matthew 23:38). This was the viewpoint of Chrysostom, who wrote, “For this it seems to me that the abomination of desolation means the army by which the holy city of Jerusalem was made desolate” (recorded in The Ante-Nicene Fathers). Thomas Newton, in his dissertation titled “The Prophecy of Matthew 24” written in 1753, also took this position (Todd Dennis [12], 2009):

Whatever difficulty there is in these words [in Matthew 24:15-16], it may be cleared up by the parallel place in St. Luke, ‘And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains,’-xxi – 20, 21. So that ‘the abomination of desolation’ is the Roman army, and ‘the abomination of desolation standing in the holy place’ is the Roman army besieging Jerusalem. This, saith our Saviour, is ‘the abomination of desolation, spoken of by Daniel the prophet,’ in the ninth and eleventh chapters; and so let every one who readeth those prophecies, understand them. The Roman army is called ‘the abomination,’ for its ensigns and images, which were so to the Jews.

Other commentators roughly contemporary to Thomas Newton held to the same view, i.e. that these words of Jesus were fulfilled in 67-70 AD, also allowing that “the holy place” was not the inner temple but Jerusalem itself. These included John Wesley (1754), Adam Clarke (1837), C. H. (Charles) Spurgeon (1868), and Philip Schaff (1877). For many of these commentators, it was enough of an abomination that the Romans came into Jerusalem bearing standards, emblems, and banners with images of their gods and proclamations of the deity of their emperor.[1] B.H. Carroll (1915), in his well-known work, “An Introduction of the English Bible,” related an interesting incident which took place during the reign of Tiberius (14-37 AD). This incident sheds light on what was constituted as such an abomination at this time:

Pilate, at that time Roman Procurator, sent from Caesarea, the seaport of that country on the Mediterranean Sea, a legion of Roman soldiers and had them secretly introduced into the city and sheltered in the tower of Antonio overlooking the Temple, and these soldiers brought with them their ensigns. The Roman sign was a straight staff, capped with a metallic eagle, and right under the eagle was a graven image of Caesar. Caesar claimed to be divine. Caesar exacted divine worship, and every evening when those standards were placed, the Roman legion got down and worshiped the image of Caesar thereof, and every morning at the roll call a part of the parade was for the whole legion to prostrate themselves before that graven image and worship it. The Jews were so horrified when they saw that image and the consequent worship, they went to Pilate, who was at that time living in Caesarea, and prostrated themselves before him and said, ‘Kill us, if you will, but take that abomination of desolation out of our Holy City and from the neighborhood of our holy temple’ (pp. 263-264).

As we will see later, it’s a historical fact that thousands of believers, recalling Jesus’ words, did flee to the mountains around 67 AD. According to Remigius, they did so as the Roman army approached, even a couple years before the Romans invaded the temple itself:

[F]or on the approach of the Roman army, all the Christians in the province, warned, as ecclesiastical history tells us [referring to Eusebius], miraculously from heaven, withdrew, and passing the Jordan, took refuge in the city of Pella; and under the protection of that King Agrippa, of whom we read in the Acts of the Apostles, they continued some time.

IV. No Greater Tribulation Before Or Since

Holford writes that in the final days and hours of the siege on Jerusalem, when the temple was penetrated, many Jews inexplicably forsook the towers of the temple which they had arrogantly deemed to be impenetrable. In a panic, they “sought refuge in caverns and subterraneous passages; in which dismal retreats no less than two thousand dead bodies were afterwards found. Thus, as our Lord had predicted, did these miserable creatures, in effect, “say to the mountains, ‘Fall on us,’ and to the rocks, ‘Cover us’ (Luke 23:30; cf. Rev. 6:16).” Even the Roman general Titus recognized the hand of God in Israel’s destruction, for he exclaimed, “Had not God himself aided our operations, and driven the Jews from their fortresses, it would have been absolutely impossible to have taken them; for what could men, and the force of engines, have done against such towers as these?”

Josephus vindicates the words of Jesus in Matthew 24:21 (“For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be.”) with his own firsthand report: “If the misfortunes of all nations, from the beginning of the world, were compared with those which befell the Jews, they would appear far less in comparison; No other city ever suffered such things, as no other generation, from the beginning of the world, was ever more fruitful in wickedness.”

This statement by Jesus is one more indication that the tribulation He spoke of is already past. For if this refers to a yet future time just prior to the Second Coming, and not 67-70 AD, why would Jesus use the phrase “and never will be”? It wouldn’t make so much sense to use the expression “and never will be” when referring to an event that brings humanity to the very end of time. Instead this phrase implies that a significant period of time would follow the great tribulation Jesus spoke of, which makes sense if it was completed by 70 AD. The final section will show in more detail how awful that tribulation was.

[1] E.g. Spurgeon said, “This portion of our Savior’s words appears to relate solely to the destruction of Jerusalem. As soon as Christ’s disciples saw ‘the abomination of desolution’, that is, the Roman ensigns, with their idolatrous emblems, ‘stand in the holy place’, they knew that the time for them to escape had arrived, and they did ‘flee to the mountains.’ The Christians in Jerusalem and the surrounding towns and villages, ‘in Judea’, availed themselves of the first opportunity for eluding the Roman armies, and fled to the mountain city of Pella, in Perea, where they were preserved from the general destruction which overthrew the Jews (Haynes, 2001).

PP13: Signs of the Close of the Age

Adam Maarschalk 1 Comment

This is now the thirteenth post in our series on “A Partial-Preterist Perspective on the Destruction of Jerusalem in 70 AD.” This is the same title as a term paper I recently submitted to Northwestern College. All the previous posts can be found here, and it’s recommended that they be read in order before reading this post:

[1] https://kloposmasm.wordpress.com/2009/08/13/brief-explanation-of-partial-preterism/
[2] https://kloposmasm.wordpress.com/2009/08/13/pp2-references/
[3] https://kloposmasm.wordpress.com/2009/08/13/pp3-external-evidence-for-an-early-date-revelation/
[4] https://kloposmasm.wordpress.com/2009/08/14/pp4-internal-evidence-for-an-early-date-revelation-part-1/
[5] https://kloposmasm.wordpress.com/2009/08/14/pp5-internal-evidence-for-an-early-date-revelation-part-2/
[6] https://kloposmasm.wordpress.com/2009/08/14/pp6-internal-evidence-for-an-early-date-revelation-part-3/
[7] https://kloposmasm.wordpress.com/2009/08/14/pp7-internal-evidence-for-an-early-date-revelation-part-4/
[8] https://kloposmasm.wordpress.com/2009/08/14/pp8-daniels-70-week-prophecy-part-1/
[9] https://kloposmasm.wordpress.com/2009/08/15/pp9-daniels-70-week-prophecy-part-2/
[10] https://kloposmasm.wordpress.com/2009/08/15/pp10-jerusalems-destruction-foretold-in-the-olivet-discourse/
[11] https://kloposmasm.wordpress.com/2009/08/15/pp11-did-jesus-come-in-70-ad-part-1/
[12] https://kloposmasm.wordpress.com/2009/08/15/pp12-did-jesus-come-in-70-ad-part-2/

In the last three posts we have begun to consider the words of Jesus in the Olivet Discourse as they relate to the predicted judgment on apostate Israel in 67-70 AD. The two previous posts were a two-part discussion of Christ’s non-physical return in judgment on Jerusalem in 70 AD, and Jesus’ declaration that His generation would not pass away until all that He had prophesied would take place. In this present post we will examine the signs that Jesus said would lead up to the end of the age.

Adam Maarschalk

————————————————————————————————————————————————————-

II. Signs of the Close of the Age

Regarding the time markers and signs which Jesus gave in His Olivet Discourse, one may object, for example, that Matthew 24:14 couldn’t have possibly been fulfilled before 70 AD. Here Jesus states that “this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.” However, it’s interesting that Paul told his Roman readers that their faith “is spoken of throughout the whole world” (Romans 1:8). In his epistle to the Colossians he also said that “the word of the truth of the gospel,” which had come to them, had gone to “the entire world” (Colossians 1:6) and had “been proclaimed in all creation under heaven” (verse 23). Devout Jews “from every nation under heaven” even heard the gospel in their own languages on the day of Pentecost (Acts 2:5).

Do these statements not indicate that Matthew 24:14 had already been fulfilled by the time they were written? The phrase “the whole world” here then must mean what it meant in Luke 2:1 when we are told that “the entire world” was registered in the days of Caesar Augustus, i.e. the known world or the Roman Empire (cf. Luke 11:28, Acts 24:5, Romans 16:25-26). Eusebius (263-339), the early church father whose quotation of Irenaeus’ words became pivotal to the late-date theory for Revelation, said this about Matthew 24:14:

Thus, under the influence of heavenly power, and with the divine co-operation, the doctrine of the Saviour, like the rays of the sun, quickly illumined the whole world; [1] and straightway, in accordance with the divine Scriptures, [2] the voice of the inspired evangelists and apostles went forth through all the earth, and their words to the end of the world;  the Apostles preached the Gospel in all the world, and some of them passed beyond the bounds of the ocean, and visited the Britannic isles (Dennis Todd [4]; [8], 2009).

Bishop Newton of Brazil (ordained in 1949) says of the spread of the gospel:

It appears from the writers of the history of the church, that before the destruction of Jerusalem the Gospel was not only preached in the Lesser Asia, and Greece, and Italy, the great theatres of action then in the world, but was likewise propagated as fax northward as Scythia, as far southward as Ethiopia, as far eastward as Parthia and India, as far westward as Spain and Britain (Todd Dennis [8], 2009).

John Wesley believed Jesus didn’t mean in this verse that the gospel would be preached in all the world “universally” before the end came. He said, “[T]his is not done yet: but in general through the several parts of the world, and not only in Judea [this happened]. And this was done by St. Paul and the other apostles, before Jerusalem was destroyed. And then shall the end come—Of the city and temple.” Regarding ‘the end’ that Jesus said would come, then, it’s clear that Wesley and other Preterists do not regard this as the end of the world. Kevin Daly (2009) comments:

Jesus’ coming in judgment would bring about the destruction of the city and the Sanctuary – in the case of the latter, to the removal of its last stone. Daniel prophesied some 530 years earlier that ‘seventy weeks’ were decreed ‘for your people and your holy city … The people of the ruler who will come will destroy the city and the Sanctuary. The end will come like a flood: War will continue until the end, and desolations have been decreed’ (Daniel 9:24, 26b). ‘The end’ that Daniel spoke of and the same ‘end of the age’ that the disciples refer to in their question [Matthew 24:3], is thus the end precipitated by the destruction of the Sanctuary, not the end of the mortal age, as many conclude.

Daly points out that the events predicted by Jesus in response to the disciples’ question were to be land-specific and people-specific, indeed “wrath against this people” (Luke 21:23). Jesus said those days were to be “days of vengeance, to fulfill all that is written” (Luke 21:22). He naturally then drew on Old Testament prophecy “regarding the fate of impenitent Israel.” As an example, Daly puts forth the following chart:

MATTHEW 24:6, 14 DANIEL 9:26b
You will hear of wars and rumors of wars … but the end is not yet. War will continue until the end.
And there will be famines and pestilences and earthquakes in different places. And desolations have been decreed.
Then the end will come. The end will come like a flood.

Daly adds, “We have it on the authority of scripture and history that war and famine ensued from the time of Jesus’ crucifixion to the time that the Romans conquered Jerusalem, forty years later. More than ten major earthquakes were recorded during that time.”[1] John Wesley (1703-1791), reflecting the same viewpoint, wrote the following in the introduction to his commentary on Matthew 24:

Josephus’ History of the Jewish War is the best commentary on this chapter. It is a wonderful instance of God’s providence, that he, an eyewitness, and one who lived and died a Jew, should, especially in so extraordinary a manner, be preserved, to transmit to us a collection of important facts, which so exactly illustrate this glorious prophecy, in almost every circumstance (Todd Dennis [10], 2009).

Regarding wars in this time period, the Roman historian Tacitus had this to say, “The history on which I am entering is that of a period rich in disasters, terrible with battles, torn by civil struggles, horrible even in peace. Four emperors fell by the sword; there were three civil wars, more foreign wars, and often both at the same time” (The Histories, 1:2).

George Peter Holford, in the year 1805, wrote a book entitled “The Destruction of Jerusalem.” His work contained many historical details from the time between Jesus’ ascension and Jerusalem’s downfall in 70 AD, which he showed to line up with the prophecies of Jesus in the Olivet Discourse (Todd Dennis [8], 2009). He writes, for example:

[Jesus commenced] with a caution: “Take heed,” says He, “that no man deceive you; for many shall come in my name, saying, ‘I am Christ,’ and shall deceive many” [Matthew 24:4-5]. The necessity for this friendly warning soon appeared; for within one year after our Lord’s ascension, rose Dositheus the Samaritan, who had the boldness to assert that he was the Messiah, of whom Moses prophesied; while his disciple Simon Magus deluded multitudes into a belief that he, himself, was the “GREAT POWER OF GOD.”

Holford went on to list a host of similar deceivers in that generation, some who literally called themselves “the Christ” or “Messiah,” and others who promised to take on His expected role in delivering the Jews from Roman bondage and bringing a physical kingdom to Jerusalem. Holford also referred to the great earthquakes which took place during those years, along with terrifying storms and violent winds, the like of which prompted Josephus to say, “It seems as if the system of the world had been confounded for the destruction of mankind; and one might well conjecture that these were signs of no common events.”

Holford then notes that the great famine predicted by Agabus in Acts 11:27-30 began in the fourth year of the reign of Claudius (i.e. 45 AD) and “was of long continuance. It extended through Greece, and even into Italy, but was felt most severely in Judea and especially at Jerusalem, where many perished for want of bread.”  This famine was recorded by Eusebius, Orosius, and Josephus, who related that “an assaron [about 3.5 pints] of corn was sold for five drachmae” (in the heyday of ancient Greece in the 4th century BC one drachmae was the daily wage for a skilled worker). This brings to mind Revelation 6:6, where under the third seal judgment it is said that a denarius (or a typical daily wage) would only purchase a quart of wheat. This situation was said by Josephus to have climaxed during the five-month siege on Jerusalem in 67-70 AD. Regarding Christ’s predictions of pestilences, Holford writes:

History…particularly distinguishes two instances of this calamity, which occurred before the commencement of the Jewish war. The first took place at Babylon about A. D. 40, and raged so alarmingly, that great multitudes of Jews fled from that city to Seleucia for safety, as hath been hinted already. The other happened at Rome A.D. 65, and carried off prodigious multitudes. Both Tacitus and Suetonius also record, that similar calamities prevailed, during this period, in various parts of the Roman empire. After Jerusalem was surrounded by the army of Titus, pestilential diseases soon made their appearance there to aggravate the miseries, and deepen the horrors of the siege. They were partly occasioned by the immense multitudes which were crowded together in the city, partly by the putrid effluvia which arose from the unburied dead, and partly from spread of famine.

Jesus also predicted that there would be “terrors and great signs from heaven” (Luke 21:11) and “signs in sun and moon and stars” (verse 25). In this regard Holford pointed to a number of strange accounts recorded by Josephus, some of which portend to heavenly signs:

[1] “A meteor, resembling a sword, hung over Jerusalem during one whole year.” This could not be a comet, for it was stationary, and was visible for twelve successive months.

[2] “On the eighth of the month Zanthicus, (before the feast of unleavened bread) at the ninth hour of the night, there shone round about the altar, and the circumjacent buildings of the temple, a light equal to the brightness of the day, which continued for the space of half an hour.” [Does this recall Zech. 14:7?]

[3] “As the High Priest were leading a heifer to the altar to be sacrificed, she brought forth a lamb, in the midst of the temple.” Such is the strange account given by the historian. Some may regard it as a “Grecian fable,” while others may think that they discern in this prodigy a miraculous rebuke of Jewish infidelity and impiety, for rejecting the ANTITYPICAL Lamb, who had offered Up Himself as an atonement, “once for all,” and who, by thus completely fulfilling their design, had virtually abrogated the Levitical sacrifices. However this may be, the circumstances of the prodigy are remarkable. It did not occur in an obscure part of the city, but in the temple ; not at an ordinary time, but at the passover, the season of our LORD’S crucifixion in the presence, not of the vulgar merely, but of the High Priests and their attendants, and when they were leading the sacrifice to the altar.

[4] “About the sixth hour of the night, the eastern gate of the temple was seen to open without human assistance.” When the guards informed the Curator of this event, he sent men to assist them in shutting it, who with great difficulty succeeded. — This gate, as hath been observed already, ‘Was of solid brass, and required twenty men to close it every evening. It could not have been opened by a “strong gust of wind,” or a slight earthquake;” for Josephus says, it was secured by iron bolts And bars, which were let down into a large threshold; consisting of one entire stone.”

[5] “Soon after the feast of the Passover, in various parts of the country, before the setting of the sun, chariots and armed men were seen in the air, passing round about Jerusalem.”

[6] Josephus relates that one Jesus, the son of Ananus, a rustic of the lower class, during the Feast of Tabernacles, suddenly exclaimed in the temple, “A voice from the east, a voice from the west — a voice from the four winds- a voice against Jerusalem and the temple — a voice against bridegrooms and brides — a voice against the whole people!” These words he incessantly proclaimed aloud both day and night, through all the streets of Jerusalem, for seven years and five months together, commencing at a time (A. D. 62) when the city was in a state of peace, and overflowing with prosperity, and terminating amidst the horrors of the siege. This disturber, having excited the attention of the magistracy, was brought before Albinus the Roman governor, who commanded that he should be scourged. But the severest stripes drew from him neither tears nor supplications. As he never thanked those who relieved, so neither did he complain of the injustice of those who struck him. And no other answer could the governor obtain to his interrogatories, but his usual denunciation of “Woe, woe to Jerusalem!” which he still continued to proclaim through the city, but especially during the festivals, when his manner became more earnest, and the tone of his voice louder. At length, on the commencement of the siege, he ascended the walls, and, in a more powerful voice than ever, exclaimed, “Woe, woe to this city, this temple, and this people!” And then, with a presentment of his own death, added, “Woe, woe to myself”‘ He had scarcely uttered these words when a stone from one of the Roman engines killed him on the spot.

Except for the first omen above, says Holford, all the others were placed by Josephus during the final year leading up to the Jewish War (67-73 AD). Some of these accounts were also recorded by the Roman historian Tacitus.

Holford picks up on the phrase spoken by Jesus in Matthew 24:28, “For wherever the carcass is, there the eagles will be gathered together.” Without being dogmatic on the meaning of this phrase, he notes that not only was Israel fit to be described as a carcass in 70 AD; being spiritually, politically, and judicially dead; but it was also a curious fact that the eagle was the principal figure on the Roman ensigns which were planted throughout the city of Jerusalem and finally in the temple itself. Holford also notes a very sad situation predicted in the words of Jesus Himself:

The day on which Titus encompassed Jerusalem, was the feast of the Passover; and it is deserving of the very particular attention of the reader, that this was the anniversary of that memorable period in which the Jews crucified their Messiah! At this season multitudes came up from all the surrounding country, and from distant parts, to keep the festival. How suitable and how kind, then, was the prophetic admonition of our LORD, and how clearly he saw into futurity when he said, “Let not them that are in the countries enter into Jerusalem (Luke 21:21).

Nevertheless, the city was at this time crowded with Jewish strangers, and foreigners from all parts, so that the whole nation may be considered as having been shut up in one prison, preparatory to the execution of the Divine vengeance; and, according to Josephus this event took place suddenly; thus, not only fulfilling the predictions of our LORD, that these calamities should come, like the swift-darting lightning “that cometh out of the east and shineth even unto the West,” and ” as a snare on all of them (the Jews) who dwelt upon the face of the whole earth ” (Matt. 24:27, and Luke 21:35,) but justifying, also, his friendly direction, that those who fled from the place should use the utmost possible [speed].

Eusebius, in his work entitled “Proof of the Gospel” (Book III, Chapter VII), written in 314 AD, did not assign these events to the future as Dispensationalists do. Quoting from Christ’s words in Matthew 24:19-21, he said:

It is fitting to add to these accounts the true prediction of our Saviour in which he foretold these very events. His words are as follows: “Woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the Sabbath day; For there shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.” …These things took place in this manner in the second year of the reign of Vespasian, in accordance with the prophecies of our Lord and Saviour Jesus Christ, who by divine power saw them beforehand as if they were already present, and wept and mourned according to the statement of the holy evangelists (Todd Dennis [19], 2009).

There is also a logical reason for Preterists as to why Jesus told His listeners to pray that their flight from Jerusalem would not be on a Sabbath (Matthew 24:20). Prior to 70 AD the Jews who controlled the city would close the city gates on the Sabbath and there would be no way to escape (See Nehemiah 13:15-22). It’s significant to note that this is not a practice in modern Israel; if it was, it would be helpful to the Futurist view which says that this will happen soon.

[1] A great famine which would cover the entire Roman world was foretold in Acts 11:27-30. The earthquakes took place in Crete, Smyrna, Miletus, Chios, Samos, Laodicea, Hierapolis, Colosse, Campania, Rome, Judea and Pompei (February 5, 63 AD). Other earthquakes are recorded in Scripture in Matthew 27:51-54, Matt. 28:2, and Acts 16:26.

PP12: Did Jesus Come in 70 AD? Part 2

Adam Maarschalk 3 Comments

This is now the twelfth post in our series on “A Partial-Preterist Perspective on the Destruction of Jerusalem in 70 AD.” This is the same title as a term paper I recently submitted to Northwestern College. All the previous posts can be found here, and it’s recommended that they be read in order before reading this post:

[1] https://kloposmasm.wordpress.com/2009/08/13/brief-explanation-of-partial-preterism/
[2] https://kloposmasm.wordpress.com/2009/08/13/pp2-references/
[3] https://kloposmasm.wordpress.com/2009/08/13/pp3-external-evidence-for-an-early-date-revelation/
[4] https://kloposmasm.wordpress.com/2009/08/14/pp4-internal-evidence-for-an-early-date-revelation-part-1/
[5] https://kloposmasm.wordpress.com/2009/08/14/pp5-internal-evidence-for-an-early-date-revelation-part-2/
[6] https://kloposmasm.wordpress.com/2009/08/14/pp6-internal-evidence-for-an-early-date-revelation-part-3/
[7] https://kloposmasm.wordpress.com/2009/08/14/pp7-internal-evidence-for-an-early-date-revelation-part-4/
[8] https://kloposmasm.wordpress.com/2009/08/14/pp8-daniels-70-week-prophecy-part-1/
[9] https://kloposmasm.wordpress.com/2009/08/15/pp9-daniels-70-week-prophecy-part-2/
[10] https://kloposmasm.wordpress.com/2009/08/15/pp10-jerusalems-destruction-foretold-in-the-olivet-discourse/
[11] https://kloposmasm.wordpress.com/2009/08/15/pp11-did-jesus-come-in-70-ad-part-1/

In the previous post we entered into a two-part discussion of Christ’s non-physical return in judgment on Jerusalem in 70 AD. That post is a definite prerequisite for this one. They are broken up for the sake of readability. This post continues that discussion, and will also address the words of Jesus declaring that His generation would not pass away until all that He had prophesied would take place.

Adam Maarschalk

—————————————————————————————————————————————————————————-

Did Jesus Come in 70 AD? (Part 2)

Earlier Jesus had also said to His disciples: “For the Son of Man is going to come with His angels in the glory of His Father, and then He will repay each person according to what he has done. Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in His kingdom” (Matthew 16:27-28). If this statement was fulfilled in His transfiguration six days later, as some contend, in what sense did Jesus “come with His angels” then and repay each person according to what he had done (a clear picture of judgment), and why would He have done so before their lives had come to an end? Also why did Jesus say that “some” (rather than all) would not taste death before they saw this happen? None of Jesus’ disciples died during the six days after Jesus made this statement, but some were indeed martyred before 70 AD.

In the common Preterist view, then, those who were still alive in 70 AD indeed saw “the Son of Man coming in His kingdom” before they tasted death. John Wesley, clearly holding to this view, said of this passage, “For there is no way to escape the righteous judgment of God. And, as an emblem of this, there are some here who shall live to see the Messiah coming to set up his mediatorial kingdom with great power and glory, by the destruction of the temple, city, and polity of the Jews” (Todd Dennis [10], 2009). Dr. Thomas Newton (1704-1782) and Charles Spurgeon (1834-1892) also held this view, as does R.C. Sproul (Todd Dennis [16], 2009). Some Preterists see Matthew 16:27-28 as being identical to the prophecy Jesus gave in Revelation 22:12, revealing the purpose for His soon coming: “Behold, I am coming soon, bringing my recompense with me, to repay everyone for what he has done.”[1]

In some way, Jesus tied His coming[2] to the lives of His listeners in Matthew 16:27-28 and 26:64, though it continues to be debated whether He spoke there of His coming in judgment in 70 AD. One instance, though, where He did clearly connect His judgment-coming in 70 AD to His audience was in Matthew 24:34. Here we read the following statement concerning all He had revealed in the Olivet Discourse up to that point, “Truly, I say to you, this generation will not pass away until all these things take place.”

As already noted, this very clear time marker has been taken by Dispensationalists to mean that all the things Jesus prophesied would take place in one future generation which would see them begin. This is not the historical viewpoint, however. Indeed, the question can be asked why Jesus would have meant anything different by the phrase “this generation” here than He did in Matthew 11:16; 12:41, 42, 45; 17:17; 23:26; Mark 8:12; Luke 7:31; 11:29-32; 17:25 (all clearly referring to His immediate audience). Charles Spurgeon, in his 1868 commentary on this passage, remarked:

The King left his followers in no doubt as to when these things should happen: ‘Verily I say unto you, this generation shall not pass till all these things be fulfilled.’ It was just about the ordinary limit of a generation when the Roman armies compassed Jerusalem, whose measure of iniquity was then full, and overflowed in misery, agony, distress, and bloodshed such as the world never saw before or since. Jesus was a true Prophet; everything that he foretold was literally fulfilled” (Joe Haynes, 2001).

The reformer John Calvin, in his commentary on this verse, said, “This prophecy does not relate to evils that are distant, and which posterity will see after the lapse of many centuries, but which are now hanging over you, and ready to fall in one mass, so that there is no part of it which the present generation [in Jesus’ time] will not experience” (Todd Dennis [9], 2009, emphasis added). John Wesley, in 1754, stated, “The expression implies that great part of that generation would be passed away, but not the whole. Just so it was; for the city and temple were destroyed thirty-nine or forty years after.”

These men were in good historical company. Clement (150-220 AD) said, “And in like manner He spoke in plain words the things that were straightway to happen, which we can now see with our eyes, in order that the accomplishment might be among those to whom the word was spoken” (Puritan Lad, 2008, emphasis added). Eusebius (263-339 AD) also assigned the meaning of “this generation” to those alive when Jesus spoke these words (Todd Dennis [4], 2009):

And when those that believed in Christ had come thither [out] from Jerusalem [in obedience to Matthew 24:15-16], then, as if the royal city of the Jews and the whole land of Judea were entirely destitute of holy men, the judgment of God at length overtook those who had committed such outrages against Christ and his apostles, and totally destroyed that generation of impious men (Proof of the Gospel, Book III, Ch. 5).

Eusebius, in fact, taught that Jesus came at that time in judgment. After detailing how the other signs given by Jesus in the Olivet Discourse had been fulfilled prior to 70 AD [see next section], Eusebius concluded that His predicted coming likewise had occurred (Todd Dennis [19], 2009):

[W]hen the lamentation and wailing that was predicted for the Jews, and the burning of the Temple and its utter desolation, can also be seen even now to have occurred according to the prediction, surely we must also agree that the King who was prophesied, the Christ of God, has come, since the signs of His coming have been shewn in each instance I have treated to have been clearly fulfilled” (Proof of the Gospel, Book VIII, emphasis added).

Henry Alford, an English scholar and theologian who was also Dean of Canterbury from 1857-1871, believed that Jesus’ 70 AD coming should also be apparent from His telling of the Parable of the Tenants in Matthew 21:33-45. There He identified the tenants of the vineyard as the Jews, who consistently killed God’s servants whenever they were sent to collect fruit. They finally killed God’s own Son, begging the question (verse 40), “When therefore the owner of the vineyard comes, what will He do to those tenants?” Jesus affirmed the answer of the chief priests and the Pharisees (verse 41) by stating that they would be put to a miserable death, they would be crushed (verse 44), and the kingdom of God would be taken from them “and given to a people producing its fruits” (verse 43; cf. Daniel 7:18-27). Alford notes:

We may observe that our Lord makes ‘when the Lord cometh’ coincide with the destruction of Jerusalem, which is incontestably the overthrow of the wicked husbandmen. This passage therefore forms an important key to our Lord’s prophecies, and a decisive justification for those who, like myself, firmly hold that the coming of the Lord is, in many places, to be identified, primarily, with that overthrow (Todd Dennis [19], 2009, emphasis in original).

As already noted, we have the testimony of Jonathan Edwards a century earlier (1776), saying, “Tis evident that when Christ speaks of his coming; his being revealed; his coming in his Kingdom; or his Kingdom’s coming; He has respect to his appearing in those great works of his Power Justice and Grace, which should be in the Destruction of Jerusalem and other extraordinary Providences which should attend it.” John Owen (1721), commenting on Matthew 24, noted the similarities between Christ’s coming in judgment in the first century and His final future coming:

That the language is similar to that in which Christ’s final coming is described, cannot be denied. But that is not strange, when we consider, as has been remarked, that the one event is typical of the other; that his coming to destroy Jerusalem is a representation, faint indeed but real, of his glorious and awful coming to take vengeance upon the finally impenitent, and that language therefore is used of it, which seems appropriately to belong to the final judgment (Todd Dennis [20], 2009).

[1] Todd Dennis again, though, does not see in this passage a direct connection to 70 AD. Instead, he says, the immediate context for Jesus’ statement in Matthew 16 is the subject of self-denial, persecution, and potential martyrdom, “with the attendant rewards which follow” (Todd Dennis [2], 2008). It’s a suffering/vindication motif which finds frequent mention in the New Testament (e.g. Stephen’s martyrdom in Acts 7:54-58, where Stephen sees Jesus revealed in power and glory just prior to tasting death; Hebrews 9:27-28, where judgment is said to follow death, and—in Todd’s view—there is a personal coming of Christ for each of His followers at the occasion of their deaths (in the manner of Christ saying, “I will come again and will take you to Myself, that where I am you may be also” [John 14:3]). The “death of the individual is where the focus lies in [Matthew 16:28],” he adds, and only some would have the privilege of seeing Him come in His kingdom before tasting death because some (i.e. Judas) would reject Him.

[2] Or “a coming of His”; Even Dispensationalists generally believe that some of Jesus’ disciples saw Him come in His kingdom before they died, albeit only three of them six days later when He was transfigured. Holding to this belief, then, they should have no logical problem believing that Christ came within the lifetime of the generation that heard Him speak, in some sense other than His Second Coming.

PP11: Did Jesus Come in 70 AD? Part 1

Adam Maarschalk 4 Comments

This is now the eleventh post in our series on “A Partial-Preterist Perspective on the Destruction of Jerusalem in 70 AD.” This is the same title as a term paper I recently submitted to Northwestern College. All the previous posts can be found here, and it’s recommended that they be read in order before reading this post:

[1] https://kloposmasm.wordpress.com/2009/08/13/brief-explanation-of-partial-preterism/
[2] https://kloposmasm.wordpress.com/2009/08/13/pp2-references/
[3] https://kloposmasm.wordpress.com/2009/08/13/pp3-external-evidence-for-an-early-date-revelation/
[4] https://kloposmasm.wordpress.com/2009/08/14/pp4-internal-evidence-for-an-early-date-revelation-part-1/
[5] https://kloposmasm.wordpress.com/2009/08/14/pp5-internal-evidence-for-an-early-date-revelation-part-2/
[6] https://kloposmasm.wordpress.com/2009/08/14/pp6-internal-evidence-for-an-early-date-revelation-part-3/
[7] https://kloposmasm.wordpress.com/2009/08/14/pp7-internal-evidence-for-an-early-date-revelation-part-4/
[8] https://kloposmasm.wordpress.com/2009/08/14/pp8-daniels-70-week-prophecy-part-1/
[9] https://kloposmasm.wordpress.com/2009/08/15/pp9-daniels-70-week-prophecy-part-2/
[10] https://kloposmasm.wordpress.com/2009/08/15/pp10-jerusalems-destruction-foretold-in-the-olivet-discourse/

In the previous post we began to examine the three New Testament accounts of the Olivet Discourse, delivered by Jesus and recorded in Matthew 24, Mark 13, and Luke 21. We will now enter into a two-part discussion of Christ’s non-physical return in judgment on Jerusalem in 70 AD.

Adam Maarschalk

————————————————————————————————————————————————–

I. Did Jesus Come in 70 AD? (Part 1)

At this point, a key concern alluded to earlier needs to be considered in more depth, i.e. the idea of Christ having already come in 70 AD. The Futurist position sees Matthew 24:29-31, Mark 13:24-27, and Luke 21:25-27 as a description of Christ’s Second Coming at the end of the world. Partial-Preterism, on the other hand, while affirming that Christ’s Second Coming is yet future, does not see these passages as a description of that event. Instead they refer to Christ’s coming in judgment. Daly comments:

Matthew records the disciples’ question in the prophetic language of the Old Testament, which was familiar to the Jewish audience for which his gospel was written. In this language, the execution of Divine judgment was commonly spoken of as a visitation of the LORD, as either His coming or His coming in the cloud.

“Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous around him” (Psalm 50:3).

“For behold, the LORD comes out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain” (Isaiah 26: 21. Cf. Mat 23:35-36 & Rev 18:24).

Most pertinent, in view of the disciples’ question, is Micah’s prophecy against the ‘high places’ – being localities of false worship,4 which the Temple in Jerusalem had now also become: “For behold, the LORD comes forth from his place, and will come down, and tread upon the high places of the earth. And the mountains shall be melted under him, and the valleys shall be cleft, as wax before the fire, and as the waters that are poured down a steep place. For the transgression of Jacob is all this, and for the sins of the house of Israel … What are the high places of Judah? Are they not Jerusalem?” (Micah 1:3-5).

Kenneth Gentry (1998) refers to the prophecy in Matthew 24:29-30 as a “Cloud-Coming” of Christ in judgment which, like Daly, he says can be understood in light of similar language from the Old Testament. He explains:

The Old Testament frequently uses clouds as indicators of divine judgment. God is said to be surrounded with thick, foreboding clouds as emblems of His unapproachable holiness and righteousness (Gen. 15:17; Ex. 13:21-22; 14:19-20; 19:9, 16-19; Deut. 4:11; Job 22:14; Psa. 18:8ff; 97:2; 104:3; Isa. 19:1; Eze. 32:7-8). He is poetically portrayed as coming in clouds in historical judgments upon men (Psa. 18:7-15; 104:3; Isa. 19:1; Joel 2:1, 2; Nah. 1:2ff; Zeph. 1:14, 15). Thus, the New Testament speaks of Christ’s coming in clouds of judgment in history at Matthew 24:30 and 26:64, [so that these passages in Matthew do not refer to] His Second Coming at the end of world history [as do Acts 1:11; I Thess. 4:13ff].

A look at several Old Testament passages announcing judgment upon other major nations indicates that it was already common for God to use the same type of language as that which appears in the Olivet Discourse: [1] Regarding Babylon: “For the stars of the heavens and their constellations will not give their light; the sun will be dark at its rising, and the moon will not shed its light” (Isaiah 13:10). [2] Regarding Edom: “All the host of heaven shall rot away, and the skies roll up like a scroll. All their host shall fall, as leaves fall from the vine, like leaves falling from the fig tree…her land shall become burning pitch. Night and day it shall not be quenched; its smoke shall go up forever…” (Isaiah 34:4, 9-10). [3] Regarding Egypt: “When I blot you out, I will cover the heavens and make their stars dark; I will cover the sun with a cloud, and the moon shall not give its light. All the bright lights of heaven will I make dark over you, and put darkness on your land, declares the Lord God” (Ezekiel 32:7-8; cf. Isaiah 5:30, 13:10; Jeremiah 4:14, 28; Jeremiah 13:16; Joel 2:10; Amos 8:9). When judgment came to those nations, there were no literal cosmic catastrophes affecting the entire planet. This was symbolic, apocryphal language used commonly in the Old Testament, and now appearing in the New Testament as well.

Furthermore, it’s quite possible that Jesus referred to the sun, the moon, and the stars so that His Jewish listeners would be reminded of Joseph’s dream in which “the sun, the moon, and eleven stars” bowed down to him (Genesis 37:9). Thus these would be symbols of Israel, in addition to speaking of the collapse of a political structure.

Another illustration of the Bible’s use of this type of language to denote political events can be found in Psalm 18, written by David “on the day when the Lord rescued him from the hand of all his enemies, and from the hand of Saul.” David writes of being entangled by “the cords of Sheol” (verse 5); the earth reeling and rocking and the mountains trembling (verse 7); devouring fire coming from God’s mouth (verse 8); God bowing the heavens, thick darkness, God riding on a cherub and coming to him (verses 9-10); hailstones and coals of fire coming to the earth through the clouds (verses 12-13); God sending arrows and lightning (verse 14); and the sea being divided and “the foundations of the world” being laid bare (verse 15). There is no record, Biblical or otherwise, of any such events literally taking place during David’s lifetime. This is apocalyptic language, common throughout the Bible.

Kenneth Gentry sees the Olivet Discourse prophecies of Christ’s “Cloud-Coming” as parallel to John’s words in Revelation 1:7, which many scholars[1] believe is the theme verse of the book of Revelation: “Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him, and all tribes of the earth will wail on account of Him. Even so. Amen.” According to Gentry, “His Cloud-Coming is a Judgment-Coming that brings mourning. But upon whom? And when? And how? Fortunately…time cues exist within the theme text, and can be found in the other New Testament allusions to this same passage.”

Gentry then makes the case that, although the Romans had a part in crucifying and piercing Jesus (and in the broadest sense, all of mankind did), the responsibility for these deeds belonged to the Jews of that generation who instigated and demanded that they be done (See Acts 2:22-23, 36; 3:13-15a; Acts 5:30; 7:52; I Thessalonians 2:14-15). He quotes from Adam Clarke who, in his 1823 commentary on this verse, remarked, “By this the Jewish people are most evidently intended, and therefore the whole verse may be understood as predicting the destruction of the Jews; and is a presumptive proof that the Apocalypse was written before the final overthrow of the Jewish state.”

Seeing that Revelation 1:7 uses the phrase “all tribes of the earth” to indicate who would wail upon seeing Christ coming with the clouds, Gentry notes that the Greek word for “tribe” refers to the Jewish tribes when used elsewhere in Scripture, almost without exception. With his conclusion, the Theological Dictionary of the New Testament and the International Standard Bible Encyclopedia agrees (Cf. Revelation 5:5, 7:4, and 21:12). The strongest indication of this association, though, can be seen in the fact that Revelation 1:7 is clearly a reference to Zechariah 12:10, a passage leaving no doubt that Israel and Jerusalem are in view: “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on Me, on Him whom they have pierced, they shall mourn for Him, as one mourns for an only child, and weep bitterly over Him, as one weeps over a firstborn.”[2]

Another consideration regarding the language of Matthew 24:30 (and the parallel passages in Mark, Luke, and Revelation 1:7) is that it is reminiscent of Daniel 7:13-14: “I saw in the night visions, and behold, with the clouds of heaven there came one like a Son of Man, and He came to the Ancient of Days and was presented before Him. And to Him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve Him.” This passage is often interpreted to be the Second Coming immediately preceding a Millennium kingdom, but the picture is actually of Christ ascending to the Father, not descending to the earth.

Jesus’ ascension took place about 40 years prior to 70 AD, of course. Yet if Jesus’ words in Matthew 24:30 do recall Daniel 7:13-14 then it is not a Second Coming-type descent which is tied to “the sign of the Son of Man” appearing in heaven, but rather His ascension. Somehow, in context, this sign would be seen in the judgment of Jerusalem and the temple in 70 AD, i.e. this judgment would verify or point to the reality of Christ’s ascension with power and great glory. Matthew 24:31 then would be speaking of the ingathering of the harvest as God’s Kingdom is established through the Church, since the kingdom is in view in Daniel 7 (cf. John 11:51-52).[3] Kevin Daly (2009) writes regarding these things:

The appearance of a sign (verse 30) would not be necessary if the Son of Man would come visibly at this time. The sign is necessary because his coming in the clouds of heaven, in power and vindication glory, alludes once more to Daniel, who spoke of ‘one like the son of man, coming with the clouds of heaven,’ to receive from the Ancient of Days ‘authority, glory and sovereign power’ so that ‘all peoples, nations and men of every language’ might worship him. The fall of Jerusalem was itself the sign (evidence) that Jesus was enthroned at the right hand of the Father in heaven, bringing judgment on the city.

Adam Clarke [1762-1832] comments on verse 30: “The plain meaning of this is, that the destruction of Jerusalem will be such a remarkable instance of Divine vengeance, such a signal manifestation of Christ’s power and glory, that all the Jewish tribes shall mourn, and many will, in consequence of this manifestation of God, be led to acknowledge Christ and his religion.” Since Deuteronomy 18:22 establishes the fulfillment of prophecy as the test for a true prophet, Jesus would be fully vindicated at the time that his Word was fulfilled. He is thus affirmed as the risen King, ruling from the right hand of the Father in heavenly glory, with power to execute judgment and bring salvation. The trumpet call that called back the exiles in Isaiah 27:13 would now call in the elect from the four corners of the earth. This harvest of souls to whom the gospel was sown, from far and wide for Messiah’s glory, is contrasted with the tribes of the land (Greek – της γης), who would mourn for the one they had pierced, in accordance with Zechariah 12:10.

Daniel’s prophecy was surely in view when Jesus uttered a similar statement to Caiaphas: “…I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven” (Matthew 26:64). Some Preterists believe that this passage also has in view the judgment of 70 AD as a sign of Christ’s ascension in power. Kenneth Gentry (2002), for example says, “The Daniel 7:13 context—upon which Matt. 24:30 and 26:64 are based—refers to the Ascension of Christ to take up his kingly rule. The dramatic, historical judgment-experience or witness to the fact of his having ascended is the destruction of the Temple, which event is in view in these and related passages (p.35). Hank Hanegraaff (Todd Dennis [17], 2009), also adds:

Jesus was the One who in the Olivet Discourse made the mother of all prophecies.  He said ‘not one stone here will be left upon another; every one will be thrown down.’   And He based His deity on that just like He did on the resurrection.  If that prophecy had not been fulfilled, Jesus would indeed have been a false prophet.  In fact, when He was before Caiaphas the High Priest, He said to Caiaphas, ‘you will see the Son of Man coming on clouds and seated at the right hand of the Mighty One.’  In other words, He said to him, ‘you will see my vindication and exaltation.  And, indeed, the very court that condemned Him to death saw His vindication and exaltation when Jerusalem was destroyed. The utter destruction of Jerusalem takes places and vindicates what Jesus Christ has said.

Todd Dennis,[4] however, is one who does not connect this passage with 70 AD, with one reason being that Caiaphas likely died soon after 40 AD, and therefore wasn’t around to witness that judgment. He recognizes that some (like Hanegraaff, and also Kenneth Gentry) maintain this connection by holding to the idea that Christ’s vindication was seen, not by Caiaphas specifically, but by the court he presided over; yet he believes this explanation is too much of a stretch (Todd Dennis [1], 2008). R.C. Sproul also feels that this passage, with its open-ended time reference (“from now on”) does not demand a first-century fulfillment (Todd Dennis [17], 2009), but has a wider application to all who have lived since the time of Christ. R.C.H. Lenski, in his 1943 commentary on this passage, picked up on the phrase Jesus used, “from now on,” and gave this explanation:

[I]n the miracles recurring at the time of his death they shall begin to see, in his resurrection likewise, and thus onward in every manifestation of power, including especially the destruction of Jerusalem and of the Jewish nation. But opsesthe [the Greek word for “see”] does not refer to physical or spiritual seeing but to experimental perception (Gentry, 2002, p. 35).

In the following post, this discussion will be continued…

[1] These scholars include Moses Stuart (1845), Justin A. Smith (1884), Friedrich Dusterdieck (1886), J. Stuart Russell (1887), Bernhard Weiss (1889), Milton S. Terry (1898), Donald W. Richardson (1964), and David Chilton (1987).

[2] Dispensationalists take this passage in Zechariah 12 to be yet unfulfilled. Lactantius (240-320 AD), though, is just one example of an early church writer who believed that it was fulfilled in 70 AD (Todd Dennis [19], 2009).

[3] Many Dispensationalists see this as anything but the Rapture, because it follows “the tribulation of those days” and most Dispensationalists hold to a Pre-Tribulational Rapture view. Tim Lahaye, John Walvoord, and Thomas Ice all teach that Matthew 24:31 refers to the salvation of national Israel, who are allegedly “God’s elect,” at the Second Coming.

[4] Todd Dennis is a pastor and the moderator of the comprehensive website, www.preteristarchive.com. He transitioned from Dispensational Futurism to Partial-Preterism to Hyper-Preterism (10 years), and is now what he calls a Moderate Preterist.

PP10: Jerusalem’s Destruction Foretold in the Olivet Discourse

Adam Maarschalk Leave a comment

This is now the tenth post in our series on “A Partial-Preterist Perspective on the Destruction of Jerusalem in 70 AD.” This is the same title as a term paper I recently submitted to Northwestern College. All the previous posts can be found here, and it’s recommended that they be read in order before reading this post:

[1] https://kloposmasm.wordpress.com/2009/08/13/brief-explanation-of-partial-preterism/
[2] https://kloposmasm.wordpress.com/2009/08/13/pp2-references/
[3] https://kloposmasm.wordpress.com/2009/08/13/pp3-external-evidence-for-an-early-date-revelation/
[4] https://kloposmasm.wordpress.com/2009/08/14/pp4-internal-evidence-for-an-early-date-revelation-part-1/
[5] https://kloposmasm.wordpress.com/2009/08/14/pp5-internal-evidence-for-an-early-date-revelation-part-2/
[6] https://kloposmasm.wordpress.com/2009/08/14/pp6-internal-evidence-for-an-early-date-revelation-part-3/
[7] https://kloposmasm.wordpress.com/2009/08/14/pp7-internal-evidence-for-an-early-date-revelation-part-4/
[8] https://kloposmasm.wordpress.com/2009/08/14/pp8-daniels-70-week-prophecy-part-1/
[9] https://kloposmasm.wordpress.com/2009/08/15/pp9-daniels-70-week-prophecy-part-2/

In this post we will begin to examine the three New Testament accounts of the Olivet Discourse, delivered by Jesus and recorded in Matthew 24, Mark 13, and Luke 21.

Adam Maarschalk

———————————————————————————————————————————————————————-

E. Jerusalem’s Destruction Foretold in the Olivet Discourse

Futurists and Preterists alike seem to agree that there are remarkable parallels between the revelation given to John and the teachings of Jesus in the Olivet Discourse (Matthew 24-25, Mark 13, Luke 21). After all, Jesus speaks of His prophesied events as “great tribulation” (Matthew 24:21) and John uses the same phrase (Revelation 7:14). One’s preconceived ideas can lead to vastly different assumptions about these details. For Futurists, the bulk of what Jesus shared in the Olivet Discourse refers to events which have not yet taken place, and this is in keeping with their view that the bulk of the book of Revelation is also not yet fulfilled. For Preterists, Jesus spoke far more in Matthew, Mark, and Luke regarding 70 AD than Futurists give Him credit for, and this is in keeping with the Preterist view that the parallel events found in the book of Revelation took place by 70 AD.

It can be noted that the Olivet Discourse, as it is recorded in Luke, is somewhat different than its parallel account in Matthew and Mark. Mike Rusten (2009 [1]), Associate Dean of The Bethlehem Institute and formerly an elder at Bethlehem Baptist Church in Minneapolis, observes, “Whereas in Matthew the disciples ask two questions, ‘Tell us, when will these things happen (i.e. the destruction of the temple), and what will be the sign of Your coming, and of the end of the age?’ Luke only records the disciples asking about the time of the destruction of the temple.” He further notes that unlike Matthew and Mark, Luke does not make reference to false prophets, an increase in lawlessness, enduring until the end[1], or the abomination of desolation spoken of by Daniel. On the other hand, Matthew and Mark do not explicitly mention Jerusalem being surrounded by armies, the days of vengeance upon Israel, Jerusalem being trampled underfoot by the Gentiles, or the Jews being led captive into all the nations.

Mike Rusten concludes that “the times of the Gentiles,” as mentioned in Luke 21:24, refer to the nearly 2000 years which have transpired since the destruction of the temple in 70 AD (Luke 21:20-24a) and the Second Coming of Christ (Luke 21:25-27), which we currently await. If this is true, though, one must still grapple with the fact that Matthew 24:4-28 and Luke 21:8-24 are parallel passages to a very large extent. In both passages readers are warned of [1] imposters claiming to be Christ [2] wars and rumors of wars [3] nations and kingdoms clashing [4] earthquakes [5] famines [6] persecution and martyrdom [7] betrayal and hatred [8] a signal indicating the need to flee to the mountains without the slightest delay [9] the difficulties for pregnant woman and those who will be nursing infants in those days [10] great distress and tribulation.

Matthew 24:29-31 and Luke 21:25-28 are parallel passages as well. The difference is that Matthew says the coming of the Son of Man would immediately follow “the tribulation of those days,” while Luke does not use the same phrase but instead refers to the slaughter and captivity of the Jewish people, the trampling of Jerusalem, and the times of the Gentiles. Futurists generally agree with Preterists that Luke indeed refers to 70 AD at this point, but they place a multi-century gap in Luke 21:24a so that verses 25-28 are yet future. Futurists can’t place any gap before Matthew 24:29, however, because Matthew uses the word “immediately.” So they consign “the tribulation of those days,” described in verses 15-28, to the future as well. They have no choice but to do so, if Matthew 24:29-31 is yet future. The Futurist interpretation then is left to explain why the above 10 warnings refer to two entirely different time periods, depending on the book in which they are found; i.e. in Luke they refer to a time period in the first century, and in Matthew (as well as Mark) they refer to a time period no sooner than the 21st century.

This leads to a dilemma when we come to the next set of parallel verses, Matthew 24:32-35 and Luke 21:29-33. In both cases Jesus said, “Truly, I say to you, this generation will not pass away until all these things take place.” For the Futurist, this means that all the things Jesus prophesied will take place in one future (or present) generation which will see them begin. At first glance, this seems to work in Matthew’s account of the Olivet Discourse because, says the Futurist, the vast majority of Matthew 24 must refer to a generation alive in the 21st century. This line of reasoning falls apart with Luke’s account, however, because the Futurist admits that the “great distress” in Luke 21:20-24a took place around 70 AD. By any reckoning, a “generation” is far shorter than 1939 years.

Mark’s account of the Olivet Discourse is interesting in this regard. After Jesus prophesies of the impending overthrow of the temple (Mark 13:1-2), Mark records the disciples asking Him only one question (verses 3-4, “Tell us, when will these things be, and what will be the sign when all these things are about to be accomplished?”) Jesus then articulates all of the same 10 warnings which were noted above in the accounts of Matthew and Luke. In Mark’s account, verses 24-27 are parallel with Matthew 24:29-31 and Luke 21:25-28. Mark’s transition is more similar to Matthew’s use of “immediately” in that he says, “But in those days, after that tribulation, the sun will be darkened… And then they will see the Son of Man coming in clouds with great power and glory.” (Mark 13:24, 26). This is significant because Mark is only addressing the question of the temple’s overthrow, and the signs which would show it was about to happen. We know without any doubt that it happened in 70 AD.

It may be possible to account for the different details highlighted by each author by considering the audiences to which they were writing. For example, Luke, a Gentile doctor, may have repeatedly made specific references to Jews and Gentiles because he expected his audience to be Gentile. Matthew, however, may have chosen not to do so because his audience was primarily Jewish. By this way of thinking, Luke perhaps omitted any explicit reference to the abomination of desolation spoken of by Daniel because such a reference was less likely to resonate with his Gentile audience.

In any case, it’s even more interesting that John, in his gospel account, omits the Olivet Discourse entirely, even though he was no doubt present when Jesus spoke those things. From the Preterist viewpoint, one likely reason for this curious fact is that the book of Revelation, which he authored, actually functions as his exposition of the Olivet Discourse, albeit in a more detailed manner. Therefore, he felt no need to include the Olivet Discourse passage in his gospel account, especially if the book of John was written after the book of Revelation.

Regarding the notion that the question posed by the disciples in Matthew 24:3 is different in nature than the question posed in the other two accounts, the Preterist view is that there is no division of questions. The disciples did not ask about the end of the world, but rather the end of the age (i.e. the Jewish age) as spoken of by Daniel and other Old Testament prophets. So what appears to some to be a 3-part question is simply the disciples asking questions about the same event; i.e. the destruction of the temple, the coming of Christ in judgment, and the end of the age. Thomas Newton, in 1754, said (Todd Dennis [20], 2009), “‘The coming of Christ,’ and ‘the conclusion of the age,’ being therefore only different expressions to denote the same period with the destruction of Jerusalem, the purpose of the question plainly is, when shall the destruction of Jerusalem be, and what shall be the signs of it?” Kevin Daly (2009) likewise remarks:

It is Jesus’ emphatic confirmation of the Temple’s fate that leads to the disciples’ question: ‘When will this happen, and what will be the sign of your coming and of the end of the age?’ While some argue this to be three separate questions – so that Jesus’ answer in the subsequent verses must be unraveled and applied to three different events – this is not supported by the parallel accounts in Mark’s and Luke’s gospels: ‘Tell us, when will these things happen? And what will be the sign that they are all about to be fulfilled?’ (Mark 13:4); ‘Teacher,’ they asked, ‘when will these things happen? And what will be the sign that they are about to take place?’ (Luke 21:7). What Jesus prophesied against the Temple would happen at our Lord’s coming in judgment and would also, by implication, bring about the end of that age.

[1] One could say, though, that those spoken of in Luke 21:8 are false prophets, and that Christ does speak of endurance leading to salvation in verse 19.