Mateus 24
Kent Hughes · Citado em PreceptAustin
Mateus 24
Hughes commentary on Mark 13:14 "Abomination of Desolation" - Perhaps Jesus motioned toward the Temple radiating in the late afternoon sun as he said, “When you see ‘the abomination that causes desolation’ standing where it does not belong—let the reader understand—then let those who are in Judea flee to the mountains. Let no one on the roof of his house go down or enter the house to take anything out. Let no one in the field go back to get his cloak” (vv. 14–16). The inner circle knew exactly what Jesus meant by “the abomination that causes desolation.” This term originated in the prophetic section of Daniel (in 9:27, and then in 11:31), which described a coming figure who would desecrate the Temple and abolish daily sacrifice there. It meant “an abomination so detestable it would cause the Temple to be abandoned by the people of God and provokes desolation.” This had happened 150 years earlier when the Seleucid King Antiochus IV Epiphanes conquered Jerusalem and attempted to Hellenize the people, forbidding them to circumcise their children (1 Maccabees 1:60) or offer Levitical sacrifices (1 Maccabees 1:45), and forcing them to sacrifice swine (1 Maccabees 1:47). In the words of the writer of Maccabees, “on the fifteenth day of Chislev [December we think] in the one hundred and forty-fifth year, they erected a desolating sacrilege upon the altar of burnt offering” (1:54). It was a statue of Zeus and probably an image of Antiochus himself! Antiochus also set up a brothel in the Temple chambers (2 Maccabees 6:4). This abomination caused the Jews to abandon the Temple until their successful revolt. Obviously, as terrible as Antiochus had been, he did not completely fulfill the prophecies in Daniel, for Jesus said another abomination was coming, and then the Temple would be destroyed. This was almost fulfilled in A.D. 40 when the insane Emperor Caligula, thinking he was a god, almost succeeded in having an image of himself installed in the Temple. Ironically, partial fulfillment of this came from among the Jews themselves (Zealots who amidst the turmoil occupied the Temple in the winter and spring of A.D. 67 and 68). They permitted criminals to enter the Holy of Holies and committed murders in the Temple themselves. Finally, they crowned their sacrilege with a circus-like investiture of one Phanni, who according to Josephus “was such a clown that he scarcely knew what the priesthood meant.” I personally believe that “the abomination that causes desolation” will find its ultimate fulfillment in the future and that the destruction of Jerusalem is a paradigm which contains the essential elements of the Great Tribulation at the end of time. The already multiple fulfillment of the term argues for this. Also, “the man of lawlessness” referred to by Paul in 2 Thessalonians 2:3–10 supports the view that “the abomination that causes desolation” refers to the ultimate Antichrist who will also fulfill Daniel’s prophecies. The destruction of Jerusalem and the advent of a God-usurping personage will signify the approach of the end of the age. (PTW-Mark) THE FOLLOWING WRITERS FAVOR MATTHEW 24:15-26 AS A PAST EVENT As a general statement, note that the majority of older commentaries (pre-1900) interpret Mt 24:15ff as a prophecy fulfilled in the destruction of the Temple and Jerusalem by the Romans in 70AD (See Preterism). John Calvin interprets the abomination of desolation as the "destruction of the temple and city of Jerusalem, together with the overthrow of the whole Jewish government" (Commentary on Matthew) But is that really what Mt 24:15 plainly states or is Calvin deriving some hidden meaning from the text? Calvin makes the mistake that so many of the "older" commentaries make, which is to replace ethnic and national Israel with the church, for example writing that "The calamity of the Church shall last through a time, times, and half a time, (Da 7:25)". To place the "church" in a the book of Daniel which was written by a Jew to a Jewish audience in exile, is a critical hermeneutical error which invariably will lead one to significant misinterpretation of the normal reading of the text as it would have been understood by the Jewish readers, not only in exile but post-exile. R T France (Preterist) - Whatever the precise fulfilment of Jesus' warning, it seems clear from what follows that it is in the events of the Jewish War of AD 66-70 that he sees the reappearance of Daniel's desolating sacrilege. (Tyndale NT Commentary- Matthew; also author of top rated commentary - NICNT) Hagner - If Matthew means by the "abomination that desolates" something to be accomplished by the Romans in A.D. 70, that does not prevent the elastic symbol from also being applied to something lying in the future. But that possibility is not in the evangelist's mind. (Word Biblical Commentary) Comment: Notice the incongruity of this statement - on one hand Hagner seems to leave open a future eschatological fulfillment of Mt 24:15 but on the other hand he discards it because he is able to read Matthew's mind! Albert
Mateus 24
Hughes comments "His angels are dispersed, not as grim reapers, but as joyous reapers to the harvest as he gathers his Church from every nook and cranny of the world." Notice that Hughes clearly believes the Church is still present and will experience the horrific times described in Revelation 6:1-19:21. Clearly Hughes does not believe in either a pre-tribulation or mid-tribulation rapture. Putting aside the timing of the rapture, it should be noted that careful observation of the book of the Revelation reveals a clear description of the Church with seven distinct "churches" addressed by the Lord of the Church in Revelation 2:1-3:16-note. Notice the next phrase after Jesus' final words to a definitive church in Laodicea - The Greek reads "meta tauta" which means "after these things." What things? A very comprehensive depiction of seven churches. The phrase "after this" indicates sequence, signifying after these seven churches are addressed. You may be saying "I agree with that, but what is your point?" The point is that there is not one specific mention of another church in Revelation 6-19. Why not? Ask the Spirit of God to enable you to meditate on these indisputable observations. What is fascinating is that Hughes then quotes Wesley's wonderful words... Lo, He comes with clouds descending Once for favored sinners slain; Thousand thousand saints attending Swell the triumph of His train: Alleluia! Alleluia! God appears on earth to reign. -Charles Wesley The question is how to "thousand thousand saints" "swell the triumph of His train?" How did they get there, so that they might follow Him back to earth in His triumph over all enemies (cf Rev 19:11-16-note)? Ponder that question. And notice the phrase "God appears on earth to reign," a wonderful description of Jesus reigning in His Kingdom in the Messianic Age. Elect (chosen) (1588)(eklektos from verb eklego which in middle voice [eklegomai] means select or pick out for one's self which is derived from ek =out + lego =call) means literally the "called out ones" or "chosen out ones". The idea of eklektos is the ones who have been chosen for one's self, selected out of a larger number. In regard to election as related to salvation,
Mateus 24:15
Hughes commentary on Mark 13:14 "Abomination of Desolation" - Perhaps Jesus motioned toward the Temple radiating in the late afternoon sun as he said, “When you see ‘the abomination that causes desolation’ standing where it does not belong—let the reader understand—then let those who are in Judea flee to the mountains. Let no one on the roof of his house go down or enter the house to take anything out. Let no one in the field go back to get his cloak” (vv. 14–16). The inner circle knew exactly what Jesus meant by “the abomination that causes desolation.” This term originated in the prophetic section of Daniel (in 9:27, and then in 11:31), which described a coming figure who would desecrate the Temple and abolish daily sacrifice there. It meant “an abomination so detestable it would cause the Temple to be abandoned by the people of God and provokes desolation.” This had happened 150 years earlier when the Seleucid King Antiochus IV Epiphanes conquered Jerusalem and attempted to Hellenize the people, forbidding them to circumcise their children (1 Maccabees 1:60) or offer Levitical sacrifices (1 Maccabees 1:45), and forcing them to sacrifice swine (1 Maccabees 1:47). In the words of the writer of Maccabees, “on the fifteenth day of Chislev [December we think] in the one hundred and forty-fifth year, they erected a desolating sacrilege upon the altar of burnt offering” (1:54). It was a statue of Zeus and probably an image of Antiochus himself! Antiochus also set up a brothel in the Temple chambers (2 Maccabees 6:4). This abomination caused the Jews to abandon the Temple until their successful revolt. Obviously, as terrible as Antiochus had been, he did not completely fulfill the prophecies in Daniel, for Jesus said another abomination was coming, and then the Temple would be destroyed. This was almost fulfilled in A.D. 40 when the insane Emperor Caligula, thinking he was a god, almost succeeded in having an image of himself installed in the Temple. Ironically, partial fulfillment of this came from among the Jews themselves (Zealots who amidst the turmoil occupied the Temple in the winter and spring of A.D. 67 and 68). They permitted criminals to enter the Holy of Holies and committed murders in the Temple themselves. Finally, they crowned their sacrilege with a circus-like investiture of one Phanni, who according to Josephus “was such a clown that he scarcely knew what the priesthood meant.” I personally believe that “the abomination that causes desolation” will find its ultimate fulfillment in the future and that the destruction of Jerusalem is a paradigm which contains the essential elements of the Great Tribulation at the end of time. The already multiple fulfillment of the term argues for this. Also, “the man of lawlessness” referred to by Paul in 2 Thessalonians 2:3–10 supports the view that “the abomination that causes desolation” refers to the ultimate Antichrist who will also fulfill Daniel’s prophecies. The destruction of Jerusalem and the advent of a God-usurping personage will signify the approach of the end of the age. (PTW-Mark) THE FOLLOWING WRITERS FAVOR MATTHEW 24:15-26 AS A PAST EVENT As a general statement, note that the majority of older commentaries (pre-1900) interpret Mt 24:15ff as a prophecy fulfilled in the destruction of the Temple and Jerusalem by the Romans in 70AD (See Preterism). John Calvin interprets the abomination of desolation as the "destruction of the temple and city of Jerusalem, together with the overthrow of the whole Jewish government" (Commentary on Matthew) But is that really what Mt 24:15 plainly states or is Calvin deriving some hidden meaning from the text? Calvin makes the mistake that so many of the "older" commentaries make, which is to replace ethnic and national Israel with the church, for example writing that "The calamity of the Church shall last through a time, times, and half a time, (Da 7:25)". To place the "church" in a the book of Daniel which was written by a Jew to a Jewish audience in exile, is a critical hermeneutical error which invariably will lead one to significant misinterpretation of the normal reading of the text as it would have been understood by the Jewish readers, not only in exile but post-exile. R T France (Preterist) - Whatever the precise fulfilment of Jesus' warning, it seems clear from what follows that it is in the events of the Jewish War of AD 66-70 that he sees the reappearance of Daniel's desolating sacrilege. (Tyndale NT Commentary- Matthew; also author of top rated commentary - NICNT) Hagner - If Matthew means by the "abomination that desolates" something to be accomplished by the Romans in A.D. 70, that does not prevent the elastic symbol from also being applied to something lying in the future. But that possibility is not in the evangelist's mind. (Word Biblical Commentary) Comment: Notice the incongruity of this statement - on one hand Hagner seems to leave open a future eschatological fulfillment of Mt 24:15 but on the other hand he discards it because he is able to read Matthew's mind! Albert
Mateus 24:31
Hughes comments "His angels are dispersed, not as grim reapers, but as joyous reapers to the harvest as he gathers his Church from every nook and cranny of the world." Notice that Hughes clearly believes the Church is still present and will experience the horrific times described in Revelation 6:1-19:21. Clearly Hughes does not believe in either a pre-tribulation or mid-tribulation rapture. Putting aside the timing of the rapture, it should be noted that careful observation of the book of the Revelation reveals a clear description of the Church with seven distinct "churches" addressed by the Lord of the Church in Revelation 2:1-3:16-note. Notice the next phrase after Jesus' final words to a definitive church in Laodicea - The Greek reads "meta tauta" which means "after these things." What things? A very comprehensive depiction of seven churches. The phrase "after this" indicates sequence, signifying after these seven churches are addressed. You may be saying "I agree with that, but what is your point?" The point is that there is not one specific mention of another church in Revelation 6-19. Why not? Ask the Spirit of God to enable you to meditate on these indisputable observations. What is fascinating is that Hughes then quotes Wesley's wonderful words... Lo, He comes with clouds descending Once for favored sinners slain; Thousand thousand saints attending Swell the triumph of His train: Alleluia! Alleluia! God appears on earth to reign. -Charles Wesley The question is how to "thousand thousand saints" "swell the triumph of His train?" How did they get there, so that they might follow Him back to earth in His triumph over all enemies (cf Rev 19:11-16-note)? Ponder that question. And notice the phrase "God appears on earth to reign," a wonderful description of Jesus reigning in His Kingdom in the Messianic Age. Elect (chosen) (1588)(eklektos from verb eklego which in middle voice [eklegomai] means select or pick out for one's self which is derived from ek =out + lego =call) means literally the "called out ones" or "chosen out ones". The idea of eklektos is the ones who have been chosen for one's self, selected out of a larger number. In regard to election as related to salvation,