Mateus 24

Warren Wiersbe · Citado em PreceptAustin

Mateus 24

Wiersbe - Matthew 24:1-44 indicates that our Lord was discussing events that will take place on earth during the time of Tribulation. (See Matt. 24:8, where "birth-pangs" are a symbol of the Tribulation; and see also Mt 24:21, 29). After the church has been suddenly taken out of the world, there will be a period of "peace and safety" (1Th 5:1-4) followed by a time of terrible suffering. Many Bible scholars believe this period will last seven years (Da 9:24-27). It is this period of "Tribulation" that Jesus described in the Olivet Discourse. At the end of that period, Jesus will return to the earth, defeat His foes, and establish the promised kingdom....(Mt. 24:4-14) The events described in this section are "the beginning of birth-pangs" (Mt 24:8). The image of a woman in travail is a picture of the Tribulation period (Isa. 13:6-11; 1 Thes. 5:5). (The Bible Exposition Commentary) Warren Wiersbe - The events described in Matt. 24:4-31 will take place during the seven years of tribulation following the rapture of the church. This is the 70th week of Daniel, described in Daniel 9:20-27. This same period of time is described in Rev. 6-19. It is the time when God will pour out His wrath on a rebellious world. . The beginning of sorrows (vv. 4-8).These are the signs that tell the world that judgment is beginning. Note how they parallel the events described in Rev. 6 (see outline). We see these signs in the world today, indicating that the end is near. However, we must admit that many of these signs have always been here, but as we see them getting more intense, we know the coming of the Lord is near. (BORROW Wiersbe's Expository Outlines on the New Testament) Thomas Ice - The tribulation is divided in half by the abomination of desolation, mentioned by Jesus in Matthew 24:15. Thus, Matthew 24:4-14 refers to the first half of the tribulation and are parallel to the first five seal judgments found in Revelation 6.... Matthew 24:4-14 refers to the first half of the tribulation. (ED: See chart of parallels) John Heading - The breaking of the seals in Rev 6 and their consequences appear to answer to these calamities mentioned by the Lord. Seal 1 shows a conquering religious leader with a crown, answering to the anti-Christ (Rev 6:2; Matt 24:5). Seal 2 shows a leader taking peace from the earth, answering to the wars and rumours of wars (Rev 6:4; Matt 24:6–7). Seal 3 and seal 4 deal with the price of food and with death due to hunger, answering to famines (Rev 6:6, 8; Matt 24:7). Seal 5 shows the souls of those that are slain, answering to “they … shall kill you” (Rev 6:9; Matt 24:9). Seal 6 shows a great earthquake, answering to the earthquakes mentioned by the Lord (Rev 6:12; Matt 24:7). Thomas

Mateus 24

Wiersbe - The Jews have often been led astray by false prophets and false christs. The rider on the white horse in Revelation 6:1-2+ is the Antichrist, that final world dictator who will lead the nations astray (ED: WHILE NOT EVERYONE WOULD AGREE, I THINK WIERSBE IS PROBABLY CORRECT BECAUSE HE COMES WITH A BOW AND NO ARROW, THUS OSTENSIBLY IN PEACE, WHICH IS TAKEN AWAY IN Rev 6:3-4+!) He will begin his career as a peacemaker, signing a covenant with Israel to protect her from her enemies (Dan. 9:27+). Israel will welcome this man as their great benefactor (John 5:43). (ED: AND I BELIEVE THIS IS HOW THEY WILL BE ABLE TO BUILD THE TEMPLE THAT IS DESCRIBED IN Rev 11:1-2+). (The Bible Exposition Commentary) Hiebert - The first person after the time of Jesus Christ definitely known to have claimed to be the Messiah was Barcochba, the leader of the last great Jewish revolt in A.D. 132. I am the Christ - Matthew alone has the phrase "I am the Christ" ("I am the Messiah" as it is rendered in some versions), whereas Mark and Luke have the phrase "I Am" (ego eimi) which also speaks of the Christ or the Messiah. Tony

Mateus 24

Wiersbe writes "I have a friend who has been keeping track of the earthquakes that have occurred in recent years. Another prophetic student has a list of all the wars and attempted invasions. Both have overlooked the fact that Jesus said that wars, earthquakes, pestilences, and famines by themselves are not signs of His soon return. These things have been going on throughout the history of the world." (The Bible Exposition Commentary) Comment: While I agree with Dr Wiersbe, Jesus does call these things "Birth pangs" (Mt 24:8, Mk 13:8) which suggest they will increase in intensity and number as the end of the age draws near (As a physician I had the privilege of participating in the birth of a number of babies and would carefully monitor the frequency and intensity of the mother's contractions [aka "birth pangs"], which would increase to their peak at delivery). However, these events should never be used to "set dates," for no one knows the hour or day of Jesus' return which heralds the end of this present age! Mt 24:36+, cf Acts 1:7+)

Mateus 24

Wiersbe - This is a warning to Jews, for true believers would not follow a false Christ. We are to watch out for false teachers and false spirits (1 John 4:1-3; 2 Peter 2:1ff). (BORROW Wiersbe's Expository Outlines on the New Testament) Matthew 24:12 "Because lawlessness is increased, most people's love will grow cold.: kai dia to plethunthenai (APN) ten anomian psugesetai (3PFPI) e agape ton pollon: CLICK FOR >60 ENGLISH TRANSLATIONS OF THIS VERSE Amplified And the love of the great body of people will grow cold because of the multiplied lawlessness and iniquity, KJV And because iniquity shall abound, the love of many shall wax cold. NET and because lawlessness will increase so much, the love of many will grow cold. ESV And because lawlessness will be increased, the love of many will grow cold. NIV Because of the increase of wickedness, the love of most will grow cold, YLT and because of the abounding of the lawlessness, the love of the many shall become cold; RSV And because wickedness is multiplied, most men's love will grow cold. ASV And because iniquity shall be multiplied, the love of the many shall wax cold. BBE And because wrongdoing will be increased, the love of most people will become cold. because: Jas 4:1-4 5:1-6 love: Rev 2:4,5,10 3:15 Matthew 24 Resources - Multiple Sermons and Commentaries Related Passages: 1 John 3:4 Everyone who practices sin also practices lawlessness; and sin is lawlessness. LAWLESSNESS LEADS TO COLD LOVE Because - (dia) is a term of explanation, in this case explaining the following effect of diminishing love of people for one another. Self-love will replace self-less love in the last days. Men will be looking out for number one, like never before! One is reminded of Paul's warning in 2Ti 3:1-2 to "realize this, that in the last days difficult times will come, for men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy." This will be a time of spiritual "global cooling"! Lawlessness (anomia) is increased (plethuno), most people's love (agape) will grow cold - Sin is lawlessness, so Jesus is saying sin will multiply greatly! The pinnacle of lawlessness is described in Revelation 6-19, especially the last 3.5 years which are led by the man of lawlessness taking his seat in the Temple and declaring himself to be the "Christ!" (2Th 2:3-4) Cold is the Greek verb psucho which originally meant to breathe and then to make cold, become extinguished, and figuratively to lose spiritual devotedness. Garland on lawlessness...love...cold - Love grown cold due to a marked global increase in lawlessness. This is not a continual trend throughout church history, but a specific characteristic of the end. Lowery on lawlessness - Jesus previously summarized the law as love of God and love of neighbor (Mt 22:34-40). It follows that lawlessness is essentially behavior without regard for God or concern for neighbor. It is behavior that basically focuses on serving oneself. (Ibid) Lawlessness (458) (anomia from a = negates what follows + nomos = law) literally describes that which is without the law and signifies, not merely the abstract idea, but disregard for, or actual breach of, the law of God. Anomia means "no law," and emphasizes an attitude of disregard for the statutes of God. It means living as if there were no law. A person who rejects God's authority doesn't care what God thinks about his habits. Lawlessness is living as though your own ideas are superior to God's. Lawlessness says, "God may demand it but I don't prefer it." Lawlessness says, "God may promise it but I don't want it." Lawlessness replaces God's law with my contrary desires. I become a law to myself. Lawlessness is rebellion against the right of God to make laws and govern His creatures. Lawlessness signifies everything that is contrary to the will and law of God and is more intentional and flagrant sin. It is direct and open rebellion against God and His ways. Matthew 24:13 "But the one who endures to the end, he will be saved.: ho de hupomeinas (AAPMSN) eis telos outos sothesetai (3PFPI): CLICK FOR >60 ENGLISH TRANSLATIONS OF THIS VERSE Mt 24:6 Mt 10:22 Mk 13:13 Lu 8:15 Ro 2:7 1Co 1:8 Heb 3:6,14 10:39 Rev 2:10 Matthew 24 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 10:22+ “You will be hated by all because of My name, but it is the one who has endured to the end who will be saved. Mark 13:13+ “You will be hated by all because of My name, but the one who endures to the end, he will be saved. Luke 8:15+ “But the seed in the good soil, these are the ones who have heard the word in an honest and good heart, and hold it fast, and bear fruit with perseverance. Romans 2:7+ to those who by perseverance in doing good seek for glory and honor and immortality, eternal life; Hebrews 3:6; 14+ but Christ was faithful as a Son over His house–whose house we are, if we hold fast our confidence and the boast of our hope firm until the end...14+ For we have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end, THE MOST GLORIOUS PROPHETIC PROMISE! But (de) is a term of contrast which in this context injects hope that despite the accelerating depravity of man (Mt 24:9-12), it will still be possible to endure. Of course, ultimately the only way a person can accomplish such perseverance is by the enabling power of the Holy Spirit. The fact that one can hold on indicates that they possess the Holy Spirit and thus are true believers. The one who endures (hupomeno) - This statement at first reading seems to describe the doctrine of perseverance of the saints, however as discussed below not everyone agrees with this interpretation. So on one hand if we interpret this as referring to spiritual salvation, we know that genuine disciples will endure to the end of their life or the end of this age not by their own efforts but because the indwelling Spirit enables them to endure to the end. Endurance does not save anyone but it demonstrates that one is truly saved! Stated another way, it is not one's endurance (self effort or works) that saves them but that one is able to endure because of the fact that they are saved (and possess the indwelling power of the Spirit). Jesus was not espousing salvation by works, but was simply saying that genuine faith will prove itself to be genuine by holding on in spite of trials and tribulations of the end times. In fairness, it should be noted there is a difference of opinion in whether will be saved speaks of spiritual salvation or physical deliverance. To the end (telos) - When is the end? It could be the end of one's life or the end of the 7 year tribulation. Some Preterists feel that this is the end of The Temple and the nation of Israel in 70 A.D. However in context, the disciples had asked about the end of the age (Mt 24:3). So Jesus was talking about the end of the age. The last 3.5 years of this age will be horrible for true believers. It will not be a time when people profess Christ as they do in our day where there is no significant cost for associating with the Christ. In this future day profession of Christ may indeed cost you your life! Will be saved (sozo) - Jesus gives a prophetic promise! Like the old song says "Hold on I'm coming!" Does this refer to physical or spiritual salvation? There is clearly a difference of opinion among the commentators. I favor that this refers primarily to spiritual salvation, mainly because many believers will be not be physically delivered, but will be martyred in the time of the tribulation, especially in the latter 3.5 years when the antichrist is in control. (Mt 24:9, Rev 6:10+, Rev 13:15+ = "As many as do not worship the image of the beast to be killed."). POSB - the eighth sign is that of some enduring (upomeinas) and being saved. It must be remembered Christ is talking to His disciples. His promise, "Being saved," is bound to mean the soul's salvation in the last days. It could not mean the safety of human life. He had already said some shall be killed (Matthew 24:9). Thus, the believer who stands firm through persecution and hatred, betrayal and division, false teaching and deception, lawlessness and immorality, and keeps fervent love shall be saved. (BORROW The Preacher's outline & sermon Bible) NET NOTE - Jesus was not claiming here that salvation is by works. He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials. Henry

Mateus 24

Wiersbe adds that " Revelation 7:1-8 teaches that God will choose and seal 144,000 Jewish evangelists who will carry the kingdom message to the ends of the earth (cf the "harvest" in Rev 7:9, 14). This verse does not teach that the Gospel of God's grace must be spread to every nation today before Jesus can return for His church. It is the Lord's return at the end of the age that is in view here." (The Bible Exposition Commentary) This passage is frequently used in missionary conferences to exhort the attendees to take the Gospel to the ends of the world in order to fulfill Jesus' Great Commission to "Go therefore and make disciples of all the nations." (Mt 28:19) I wholehearted agree with the exhortation in those conferences to GO to the lost. The question that arises is will our taking the Gospel to "all the nations" bring about "the end" of this age? To answer that question, we need to look at another way Jesus' words in Mt 24:14 might be interpreted. To do so let's first look at John's incredible vision in Revelation 14: And I saw another angel flying in midheaven, having an Eternal Gospel to preach to those who live on the earth, and to every nation and tribe and tongue and people; 7 and he said with a loud voice, "Fear God, and give Him glory, because the hour of His judgment has come; and worship Him who made the heaven and the earth and sea and springs of waters." (Rev 14:6-7-commentary) COMMENT - If one reads John's words literally, it is clear that this angel (aggelos/angelos = messenger) will preach the Gospel of the Kingdom in the whole world. And if one observes Revelation carefully, it is very clear that there is chronological progression in many of the chapters. And Revelation 14 is inserted at a time which would correspond to the mid-point of the last Seven Year period preceding the horrible time of the 3.5 year Great Tribulation. But even if one did not agree with that timing, anyone who interprets Revelation literally would agree that this worldwide proclamation of the Gospel is very near the end of this age, which is brought about when Jesus returns in Revelation 19:11-16. Therefore I would submit that Rev 14:6-7 could be the fulfillment of Jesus' prophecy in Mt 24:14. Please do not misunderstand - Jesus was quite clear in Acts 1:8+ declaring that "you shall receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth." And so every believer should be involved in some way (going, sending, praying, giving all in the power of the Holy Spirit) so that the Gospel penetrates even to the remotest part of the earth! John explains that one day it will reach every part of the world. As an aside, unfortunately C I Scofield wrote this on the gospel in Revelation 14:6 writing "It is neither the Gospel of the kingdom, nor of grace." He is wrong. And then (tote) the end (telos) will come - When is then (tote)? In Revelation 14 John's vision of an angel in midheaven clearly links the worldwide proclamation of the Gospel with the end of the age. Recall that the end that the disciples asked about in Mt 24:3 was the end of the age. While the global proclamation of the Gospel is not called a sign, it certainly will be seen by everyone on earth and is like a final warning to repent and believe (turn or burn)! If we compare the passages in Revelation, there is good evidence that final gospel call was heeded by many. Revelation 7:9 says "After these things I looked, and behold, a great multitude which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, and palm branches were in their hands." And then Revelation 7:14 says “These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb." In other words there will be one of the greatest harvests of souls in this horrible last 3.5 years of the great tribulation. And it is reasonable to conclude that the global proclamation of the Gospel was instrumental in this great harvest. Note the repetition of the phrase the end as it is a very important expression of time in Matthew 24, where it occurs 4 times - Mt 24:3, Mt 24:6, Mt 24:13, Mt 24:14. THE SIGN OF THE GLOBAL GOSPEL AND THE END OF THE AGE THE SIGN THE END This Gospel of the kingdom shall be preached in the whole world THEN the end will come An angel will preach the eternal Gospel to those who live on the earth Revelation 14:6-7+ The King of kings returns bringing this age to an end Rev 19:11-16+ Gospel (2098)(euaggelion from eu = good + aggéllo = proclaim, tell) is literally good news or glad tidings. In the NT euaggelion is used only of God's message of salvation in three senses (1) act of proclamation (preaching the gospel) (1Cor 4:15), (2) the work of evangelization (spread of the gospel) (Phil 4:3), (3) the content of the message as an offer of salvation (good news) (Ro 1:16) (Adapted from Friberg - Analytical Lexicon). In secular Greek it originally referred to a reward for good news and later became the good news itself. The word euaggelion was commonly used in the first century as our words "good news" today. The idea then and now is something like this - "Have you any good news (euaggelion) for me today?" This was a common question in the ancient world. In ancient secular Greek euaggelion described good news of any kind and prior to the writing of the New Testament, had no definite religious connotation in the ancient world until it was taken over by the "Cult of Caesar" which was the state religion and in which the emperor was worshipped as a god (see more discussion of this use below). Euaggelion in Matthew - Matt. 4:23; Matt. 9:35; Matt. 24:14; Matt. 26:13; Whole (3650)(holos) means all, complete in extent, amount, time or degree = all, altogether, every whit, throughout, whole. Jesus used holos in His piercing question "What will it benefit a man if he gains the whole world yet loses his life? Or what will a man give in exchange for his life?" (Mt 16:26, cp Mk 8:34-38, Lk 9:25) In Matthew 26:13 (Mk 14:9) Jesus declared "I assure you: Wherever this Gospel is proclaimed in the whole (holos) world (kosmos), what this woman has done will also be told in memory of her." This exact phrase "whole world" (holos oikoumene) is used by John - "And the great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world; he was thrown down to the earth, and his angels were thrown down with him." (Rev 12:9) World (3635)(oikoumene is the feminine participle present passive of oikeo = to dwell or abide) describes the inhabited portion of the earth, exclusive of the heavens above and hell below. The Romans used oikoumene in their secular writings to refer to the Roman Empire, for to them their empire equated with the whole world. Finally, in some NT contexts oikoumene was used to refer to the inhabitants of the world (see below Acts 17:31, 19:27, Re 12:9-note) Although John uses a different word, the truth is that "The whole world (kosmos) lies (keimai) in the power of (under the sway of) the evil (poneros = wicked) one." (1Jn 5:19+) End (5056)(telos) means an end, term, a termination, a completion, a consummation, a goal achieved, a result attained, or a realization. Telos never used in NT as a chronological end, as if something simply stops. Instead, telos refers to a consummation, a goal achieved, a result attained, or a realization. It refers to a result of an event or process with special focus upon the final state or condition. Note 3 times in Matthew 24 - Matt. 24:6; Matt. 24:13; Matt. 24:14. The end in Mt 24:3 is sunteleia. Telos - 40v - continually*(1), custom(2), customs(1), end(24), ends(2), finished(1), fulfillment(1), goal(1), outcome(6), sum(1), utmost(1). Matt. 10:22; Matt. 17:25; Matt. 24:6; Matt. 24:13; Matt. 24:14; Matt. 26:58; Mk. 3:26; Mk. 13:7; Mk. 13:13; Lk. 1:33; Lk. 18:5; Lk. 21:9; Lk. 22:37; Jn. 13:1; Rom. 6:21; Rom. 6:22; Rom. 10:4; Rom. 13:7; 1 Co. 1:8; 1 Co. 10:11; 1 Co. 15:24; 2 Co. 1:13; 2 Co. 3:13; 2 Co. 11:15; Phil. 3:19; 1 Thess. 2:16; 1 Tim. 1:5; Heb. 3:6; Heb. 3:14; Heb. 6:8; Heb. 6:11; Heb. 7:3; Jas. 5:11; 1 Pet. 1:9; 1 Pet. 3:8; 1 Pet. 4:7; 1 Pet. 4:17; Rev. 2:26; Rev. 21:6; Rev. 22:13 CRITIQUE OF A PRETERIST R T France in one of the "highest rated" commentaries (cf Challies and Ligonier) interprets the events in Mt 24:4-22 as primarily past history, and it therefore not surprising that he encounters considerable difficulty explaining Mt 24:14 as an event fulfilled in the past writing that "This saying comes unexpectedly here, not only because it provides a note of hope and triumph in an otherwise threatening context, but also because, like Mt 26:13, it already envisages a world-wide proclamation of the good news....In particular, this passage does not speak of worldwide evangelization as the cause of the "end," but as a necessary preliminary. And we have argued at Mt 24:6 that the "end" (telos) in view here is not the "end (sunteleia) of the age" but the destruction of the temple, which happened long ago. In what sense, then, would the good news of God's kingdom be heard "all over the world" before that event occurred?" (Bolding added) France then twists the literal meaning of Jesus' words in fact going so far as to "suggest caution in interpreting it too literally...The point is that the gospel will go far outside Judea, as indeed it certainly did in the decades following Jesus' resurrection.....Unless one insists on a woodenly literal meaning for the phrase, the good news of God's kingdom was indeed being proclaimed "all over the world" before the temple was destroyed." (BORROW Matthew Commentary - NICNT - page 906) France defends his assertion with reference to Col 1:6, Ro 16:26, Ro 10:18, 15:18-24. So France goes to considerable length to avoid a literal interpretation of "to the whole world." Notice France also adds to Jesus' words. Jesus did not state the Gospel would "go far outside Judea!" A normal reading of the text is clear -- Jesus meant the whole world and then the end would come, the end of the age, not the end of the Temple. This critique of France's analysis is presented as an example of what happens when one adheres to a preterist interpretation, and is forced to "massage" the literal meaning in a vain attempt to try and make it fit with one's preconceived notions and/or misconceptions. As as aside if one compares France's interpretation in NICNT published in 2007 with his earlier 1985 commentary on Matthew Tyndale NT Commentary (page 338 - BORROW), it seems that he has changed his view writing "In one sense Paul could claim long before AD 70 to have 'fully preached the Gospel' in a large area of Asia and Europe (Ro 15:19), and at many times since then similar claims could have been made with reference to an area far wider than the oikoumene known in Jesus' time. But Jesus' words allow no such calculation. (Ed: Not if one reads them literally which it looks like France in fact did in 1985!) The end cannot come until the Gospel has reached far outside the Jewish world, but that gives us no warrant for deciding when it must come." I agree with France's 1985 comments! Notice that in 1985 when France interpreted Mt 24:14 literally, he did not equate "the end" with the destruction of the Temple as he did in 2007 when he choose to interpret Jesus' words non-literally! So here is the point of this critique: While France's highly rated 2007 NICNT commentary on Matthew has some good material, one needs to keep a Berean mindset (Acts 17:11+) and be very careful when reading his comments on eschatological passages! And better yet, refer to his Matthew commentary from 1985! Preterist Albert

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Wiersbe - The readers of this prophecy in the latter days will know what to do: Get out of Judea! These instructions are similar to those given in Luke 21:20ff, but they refer to a different time period. Luke's instructions apply to the siege of Jerusalem in A.D. 70, and the "sign" was the gathering of the armies around the city. Matthew's instructions apply to Jewish believers in the middle of the Tribulation, and the "sign" is the desecration of the temple by the image of the Antichrist. Those who have confused those two "sign events" have ended up believing that Jesus Christ returned in A.D. 70! (The Bible Exposition Commentary) (Bolding added) Related Resource: Chart Summarizing differences between Matthew 24:15ff and Luke 21:20-24 Must flee (escape) (5343)(pheugo) means to flee away in the sense of to take to flight in order to seek safety. To flee in the sense of to escape something, being made safe from danger by eluding or avoiding it (He 11:34, Mt 3:7, Acts 27:30). Flee is in the form of a present imperative command - keep on fleeing. The urgency of the warning bespeaks of the severity of the holocaust to come! Run for your life because the Antichrist will abruptly (at the midpoint of 7 years) turn from Israel's friend who cuts a covenant (Da 9:27) to Israel's foe seeking to persecute and exterminate the Jews! (Da 7:21, 25, Rev 12:6, Rev 12:14, Rev 13:5). The apostle John described this treacherous time when Israel must flee writing that the woman (Israel) fled into the wilderness where she had a place prepared by God, so that there she might be nourished for one thousand two hundred and sixty days ( = "The Great Tribulation" of Mt 24:21-note)… And the two wings of the great eagle were given to the woman (Israel), in order that she might fly into the wilderness to her place, where she *was nourished for a time and times and half a time, from the presence of the serpent. (Rev 12:6-note, Rev 12:14-note). Jeremiah described this future Great Tribulation: (Context: Babylon about to destroy Jerusalem in 586BC = dark days coming soon, but in this passage Jehovah promises better days will follow in the future!) For, behold, days are coming,' declares the LORD, 'when I will restore the fortunes of My people Israel (Israel had been taken into captivity in Assyria in 722BC over 100 years prior, but clearly they are not "quot;lost" to God) and Judah.' The LORD says, 'I will also bring them back to the land that I gave to their forefathers (Abraham, Isaac, and Jacob), and they shall possess it (Note he is speaking of a future promise to Israel not the Church!).'" 4 Now these are the words which the LORD spoke concerning Israel and concerning Judah, 5 "For thus says the LORD, 'I have heard a sound of terror, Of dread, and there is no peace. 6 'Ask now, and see, If a male can give birth. Why do I see every man With his hands on his loins, as a woman in childbirth? And why have all faces turned pale? (Clearly this time will bring horrible persecution to the Jews) 7'Alas! for that day is great, There is none like it (cp same description in Mt 24:21-note and Daniel 12:1-note); And it is the time of Jacob's distress, But he will be saved from it. (Jer 30:3-7-note) Daniel also described this future Great Tribulation: "Now at that time (What time? Check context of Da 11:36-45-note = the time of the Antichrist) Michael, the great prince who stands guard over the sons of your people, will arise. And there will be a time of distress (Lxx = thlipsis) such as never occurred since there was a nation until that time; and at that time your people, everyone who is found written in the book, will be rescued (How? When the Deliverer returns in Ro 11:26-27-note). (Daniel 12:1-note) Tony

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Wiersbe observes that "This entire paragraph relates only to Jews, for no Christian believer would worry about breaking a Sabbath law. This event ushers in "the Great Tribulation." (The Bible Exposition Commentary) Gundry says "not on… a Sabbath" for"that is when services to travelers would be suspended and traveling when others aren't traveling would expose you to capture (Commentary on the New Testament: Verse-by-Verse Explanations with a Literal Translation, Hendrickson Publishers) Acts 1:12 describes "a Sabbath day's journey" - The Mount of Olives was about one half mile from the city of Jerusalem, located just east and separated by the Kidron Valley. According to rabbinic limitation, a Sabbath day's journey was one thousand larger paces, equal to about 7.5 furlongs ~ 1,650 yards which was "about 2,000 cubits ~ a little more than 0.5 mile (almost one km). This was the "legal distance" the rabbis allowed Jews to journey on the Sabbath. This limitation was apparently arrived at on the basis of Ex 16:29 interpreted by Nu 35:5." (Ryrie Study Bible) Jesus' knew that Orthodox Jews were legalistic and thus limited in how far they could travel on a Sabbath day. If the abomination occurred on a Sabbath, they might be loathe to leave (flee)! They might be more inclined to keep the law rather then to save their life! Thus Jesus calls them to pray in essence that the abomination of desolation would not occur on a Sabbath. H Porter describes Sabbath day's Journey - (sabbatou hodos): Used only in Acts 1:12, where it designates the distance from Jerusalem to the Mount of Olives, to which Jesus led His disciples on the day of His ascension. The expression comes from rabbinical usage to indicate the distance a Jew might travel on the Sabbath without transgressing the Law, the command against working on that day being interpreted as including travel (see Exodus 16:27-30). The limit set by the rabbis to the Sabbath day's journey was 2,000 cubits from one's house or domicile, which was derived from the statement found in Joshua 3:4 that this was the distance between the ark and the people on their march, this being assumed to be the distance between the tents of the people and the tabernacle during the sojourn in the wilderness. Hence, it must have been allowable to travel thus far to attend the worship of the tabernacle. We do not know when this assumption in regard to the Sabbath day's journey was made, but it seems to have been in force in the time of Christ. The distance of the Mount of Olives from Jerusalem is stated in Josephus (Ant., XX, viii, 6) to have been five stadia or furlongs and in BJ, V, ii, 3, six stadia, the discrepancy being explained by supposing a different point of departure. This would make the distance of the Sabbath day's journey from 1,000 to 1,200 yards, the first agreeing very closely with the 2,000 cubits. The rabbis, however, invented a way of increasing this distance without technically infringing the Law, by depositing some food at the 2,000-cubit limit, before the Sabbath, and declaring that spot a temporary domicile. They might then proceed 2,000 cubits from this point without transgressing the Law. And in some cases even this intricacy of preparation was unnecessary. If, for instance, the approach of the Sabbath found one on his journey, the traveler might select some tree or some stone wall at a distance of 2,000 paces and mentally declare this to be his residence for the Sabbath, in which case he was permitted to go the 2,000 paces to the selected tree or wall and also 2,000 paces beyond, but in such a case he must do the work thoroughly and must say: "Let my Sabbath residence be at the trunk of that tree," for if he merely said: "Let my Sabbath residence be under that tree," this would not be sufficient, because the, expression would be too general and indefinite (Tractate `Erubhin 4:7). Other schemes for extending the distance have been devised, such as regarding the quarter of the town in which one dwells, or the whole town itself, as the domicile, thus allowing one to proceed from any part of the town to a point 2,000 cubits beyond its utmost limits. This was most probably the case with walled towns, at least, and boundary stones have been found in the vicinity of Gaza with inscriptions supposed to mark these limits. The 2,000-cubit limits around the Levitical cities (Numbers 35:5) may have suggested the limit of the Sabbath day's journey also. The term came to be used as a designation of distance which must have been more or less definite. (ISBE Sabbath Day's Journey) (See also Sabbath Days Journey - Cyclopedia of Biblical, Theological and Ecclesiastical Literature) Matthew 24:21 "For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will. (NAS 95): estai (3SFMI) gar tote thlipsis megale oia ou gegonen (3SRAI) ap arche kosmou eos tou nun oud ou me genetai (3SAMS): CLICK FOR >60 ENGLISH TRANSLATIONS OF THIS VERSE KJV For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. NET For then there will be great suffering unlike anything that has happened from the beginning of the world until now, or ever will happen. ESV 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. NIV For then there will be great distress, unequaled from the beginning of the world until now-- and never to be equaled again. NLT For there will be greater anguish than at any time since the world began. And it will never be so great again. YLT for there shall be then great tribulation, such as was not from the beginning of the world till now, no, nor may be. ASV for then shall be great tribulation, such as hath not been from the beginning of the world until now, no, nor ever shall be. Ps 69:22-28 Isa 65:12-16 Isa 66:15,16 Da 9:26 Da 12:1 Joel 1:2 2:2 Zec 11:8,9 14:2,3 Mal 4:1 Mk 13:9 Luke 19:43,44 Lk 21:24 1Th 2:16 Heb 10:26-29 Matthew 24 Resources - Multiple Sermons and Commentaries THE GREAT TRIBULATION: WITHOUT PARALLEL IN HUMAN HISTORY! For (gar) is a term of explanation which begs the question, what is Jesus explaining? He has just instructed the reader who understands the sign of the abomination of desolation standing in the holy place to flee, and even to pray this would not have to be in winter or on a Sabbath. So now He explains why this call to flee carries such a sense of extreme urgency. The tribulation that is coming will be great and there will be loss of life (Mt 24:22). For then - At that time. Then (5119)(tote) is an adverb that functions as an expression of time. Tote means at that time or a point of time subsequent to another point of time. In prophetic passages, then often describes the sequence of events. So what occurs next? Or to ask it another way, to what time does Jesus refer? What will be the event that precedes inception of the great tribulation? Clearly in context the event the reader (cp "let the reader understand" - Mt 24:15) is to be alert for is the abomination of desolation standing in the holy place (Mt 24:15). Then begins the great tribulation, the time of the greatest suffering and affliction the world has ever experienced. Will be (estai) is first in the Greek sentence for emphasis. Great tribulation - This exact phrase occurs only 3x - Mt 24:21, Rev 2:22, and Rev 7:14. In Rev 7:14 the Greek literally reads "the tribulation, the great one." As an aside, many commentators refer to the entire 7 year period (of Daniel's Seventieth Week) as the "Tribulation." However, strictly speaking there is no passage in the Bible that ever specifically refers to this Seven Year period as the Tribulation. However this term is so "ingrained" in the literature that we will use it to refer to the seven year period, realizing that it is more accurately designated as Daniel's Seventieth Week. The last 3.5 years of this present age will be days of great (megas) thlipsis or "dire pressure and continuing distress, caused by outward circumstances." (Hiebert) Tribulation (2347)(thlipsis from thlibo = to crush, press together, squash, hem in, compress, squeeze in turn derived from thlÃ¡o = to break) originally expressed sheer, physical pressure on someone. Thlipsis is a strong term which does not refer to minor inconveniences, but to real hardships. Medically thlipsis was used of the pulse (pressure). Thlipsis describes a pressing together as when grapes are crushed beneath a weight. According to the ancient law of England, those who willfully refused to plead guilty, had heavy weights placed on their breasts, and were pressed and crushed to death, a gruesome picture of a literal thlipsis. Thlipsis thus refers to great difficulty and Jesus adds the adjective megale meaning great to emphasize the greatness of the tribulation. Many commentators attempt to explain Mt 24:21 as fulfilled in 70AD by appealing to Luke 21:23-note which says "there will be great distress upon the land." Luke's passage (Lk 21:20-24) clearly was fulfilled in 70AD with the destruction of Jerusalem. However, not only is Jesus' word for distress in Luke 21:23 different (anagke) than the Greek word in Mt 24:21, but Jesus' description of the distress is different than the description in Matthew and Mark. Both Mt 24:21 and Mk 13:19 use the Greek word (tribulation = thlipsis) and both describe a time of tribulation which will be unique and unprecedented, explaining that there has never been anything like it before and there will never be anything like it afterward. As reasoned elsewhere, the Holocaust makes 70AD pale in comparison, which in turn makes the thought of the yet to come great tribulation even more horrific! It follows that Jesus' description of tribulation in Mt 24:21 and Mk 13:19 is clearly a major stumbling block for writers who interpret the abomination of desolation (Mt 24:15, Mk 13:14) as the Roman Army and the great tribulation as a unique and unprecedented time of distress. In addition, it is notable that in the Septuagint, the Greek word anagke (Lk 21:23-note) is used to describe the Day of the LORD (cf Zeph 1:15), but is never used to describe a unique, unprecedented time of distress in Israel. Of course one might argue that the "Day of the LORD" would include the time of the great tribulation, and I would agree. The point is that in the Septuagint the Greek word thlipsis is used in Da 12:1-note in a description very similar to Jesus' description in Mk 13:19 and Mt 24:21. And so the prophet Daniel describes "a time of distress (Lxx = thlipsis) such as never occurred since there was a nation until that time." In sum, thlipsis is clearly used in both the Old and New Testaments to describe a unique, unprecedented time of tribulation in the nation of Israel. Henry

Mateus 24

Wiersbe - World conditions will be so terrible that men will wonder if any relief will come, and this will give false christs opportunities to deceive many. Satan is capable of performing "lying wonders" (2 Thes. 2:9-12; Rev. 13:13-14). The fact that a religious leader performs miracles is no assurance that he has come from God. Many Jews will be deceived, for "the Jews require a sign" (1 Cor. 1:22). Jesus performed true signs in His Father's name, and the nation rejected Him (John 12:37ff). Satan's miracles they will accept. (The Bible Exposition Commentary) ESV Study Bible note on false prophets - False prophets are people who claim to speak for God but are actually speaking by demonic influence (1Jn 4:3-4). In today's age of "tolerance," discriminating discernment can be viewed as being judgmental (cf. "Judge not," Mt 7:1-note). Yet Jesus also taught, "Do not judge by appearances, but judge with right judgment" (John 7:24)....(In note on Mt 7:15-20-note) Maintaining the earlier balance of not judging (Mt 7:1-5+) yet not being naively accepting (Mt 7:6), Jesus teaches his disciples that they must be wisely discerning when professed prophets come into their midst. The life of the prophet and the results of his influence on others are the fruits that will indicate whether or not his message is consistent with the kingdom life of righteousness. ( ESV Study Bible BORROW) (Bolding, italics and notes added) John Walvoord - While false Christs and false prophets have always been in evidence, they will be especially prominent at the end of the age in Satan's final attempt to turn people from faith in Christ (Ed: Cf "Knowing that he has only a short time." = Rev 12:12-note = Last 3.5 years = Rev 12:6-note and Rev 12:14+). (Matthew 24 The Signs of the End of the Age) False prophets (note plural speaks of more than one - like a den of vipers) will offer the lie that they speak as a spokesman of God with a message from Him. False prophets (5578)(pseudoprophetes from pseudes = false, untrue, pretentious, lying + prophetes = prophet from pro = before or ahead of time + phemi = to speak, affirm) who teach any other way than that our Lord has clearly marked out. These men (1) claim to be prophets from God and (2) utter falsehoods under the name of divine prophecies. Moses defined a prophet - If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, and the sign or the wonder comes true, concerning which he spoke to you, saying, 'Let us go after other gods (whom you have not known) and let us serve them,' you shall not listen to the words of that prophet or that dreamer of dreams; for the LORD your God is testing you to find out if you love the LORD your God with all your heart and with all your soul. (Dt 13:1-3) False prophets are not just wrong but are very dangerous (cf "savage wolves" Acts 20:28, 29, 30-note), and one should not expose their minds (Remember: The battle is not as much physical as it is mental, so the battlefield is our mind and the great divine weapon is His Word and Sword of Truth, Ep 6:17-note, [2Co 6:7, Col 1:5-note, 2Ti 2:15-note, Jas 1:18-note]) to their false message because they inevitably pervert (Acts 20:30-note where "perverse" = to turn or twist the truth throughout and) distort their listener's thinking and poison their souls. False prophets are more deadly than physical wolves and other predators, because they can kill not just the body but the soul. In the last of the "last days," the end times (Rev 20:10-note). Below is a description of the ultimate False Prophet in the Revelation (from Tony Garland's highly recommended literal interpretation of the Revelation = A Testimony of Jesus Christ) The False Prophet is the second beast which John sees which comes up out of the earth having two horns like a lamb and who spoke like a dragon (Rev. 13:11-note). His appearance is benign, like that of a lamb, but his prophecies and commands have their source in the devil. This is why Scripture refers to him as the "False Prophet" (Rev. 19:20-note; Rev 20:10-note). The False Prophet performs great signs and miracles which are used to witness to the Beast from which he derives his power. "He exercises all the authority of the first beast in his presence and causes the earth and those who dwell in it to worship the first beast" (Rev. 13:12-note). He causes those on the earth to worship the Beast and to make an image to the beast (Rev. 13:14-note). He is even granted power "to give breath to the image of the beast" (Rev. 13:15-note). It appears that the miracles he performs are genuine, but what they attest to is false. It is the False Prophet who causes all men to receive a mark in order to be able to buy or sell (Rev. 13:16-17-note). Along with the dragon and the Beast, he forms an anti-trinity wherein the dragon occupies a position like that of the Father, the Beast like that of the Son, and the False Prophet like that of the Holy Spirit, but testifies to the false son . All three are the source of demons which gather the kings of the earth to battle (Rev 16:13,14-note). (See Campaign of Armageddon) Both the False Prophet and the Beast are taken at the Second Coming of Christ and cast into the Lake of Fire as its first populace (Rev. 19:20-note). They are still there one thousand years later when joined by the devil (Rev. 20:10-note). No doubt the False Prophet plays a key role in the deception which Paul described in his letter to the church at Thessalonica: The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders, and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved. And for this reason God will send them strong delusion, that they should believe the lie, that they all may be condemned who did not believe the truth but had pleasure in unrighteousness. (2Th. 2:9-12). He is an instrument of both the dragon and the Beast, but ultimately of God. See Symbols of Kingdoms See commentary on Revelation 13:11. (A Testimony of Jesus Christ - False Prophet) Related Resources: ISBE article on False Prophesying. Multiple Scriptures related to false prophets Great signs (semeion) and wonders - Notice that these are not routine signs and wonders (as if that would not be enough to mislead!) but "mega" (Greek = megas) signs and wonders! How great? They are so convincing that they could even mislead believers (if that were possible). Supernatural signs suggest a supernatural source, and in this case the source will be Satan not God. In a number of NT contexts semeion takes on the sense of a miracle because of its unusual nature, especially as that which is contrary to the usual course of nature (e.g., Jn 2:23, Acts 4:16, 22 - And the KJV translates semeion as miracle 23x in John). Paul describes the deceptive days of the Great Tribulation which will last 3.5 years: The one (2Th 2:8 - Antichrist) whose coming is in accord with the activity of Satan (Satan energizes the Antichrist), with all power and signs and false wonders, 10 and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved (Note the only antidote for Satan's deception is God's truth!). 11 And for this reason God will send upon them a deluding influence so that they might believe what is false, 12 in order that (term of purpose) they all may be judged who did not believe the truth, but took pleasure in wickedness (Notice they made a choice to reject truth, so in essence God rejects them). (2Thes 2:9-12) These great signs and wonders are astonishing performances that are striking and have a dramatic effect on those who witness them. Have you ever seen a phenomenal magic trick that is so incredible that the first reaction of the audience is a gasp of utter astonishment and only after the gasp do they applaud? Wonders (5059)(teras) are similar to signs but appeal to the senses, being recognized as a phenomenon that needs to be explained. Hiebert adds that "Wonders views these signs with reference to the astonishment that they produce; they are startling, amazement-evoking portents." (Ibid) Teras is derived from the verb tereo which means to keep, watch and thus conveys the idea of something which due to its extraordinary character is apt to be observed and kept in the memory. It is a miracle regarded as startling, imposing or amazing. Teras refers to "something strange", a phenomena which compels one's attention and causes one to "look again" or causes the beholder to marvel. Teras is always in the plural and always translated "wonders." Wonders (teras) accompanied Moses (Acts 7:36; Sept.: Ex. 7:3; Deut. 6:22; 7:19; Jer. 32:20); Christ (John 4:48); and the apostles and teachers (Acts 2:43; 4:30; 5:12; 6:8; 14:3; 15:12; Rom. 15:19; 2 Cor. 12:12; Heb. 2:4). BDAG says teras is "something that astounds because of transcendent association -- prodigy, portent, omen, wonder in our literature only plural and combined with semeion." Friberg adds that teras refers to a "wonder, marvel, portent, something so unusual it arouses close observation." John gives good advice to those who see these amazing signs and wonders - "Beloved, do not believe every spirit, but test the spirits to see whether they are from God; because many false prophets have gone out into the world." (1Jn 4:1-note) The ESV Study Bible note adds "Christian faith is not spiritual gullibility. test the spirits. The unseen spiritual influences that guide people's speech and actions can be "tested" by observing their doctrine and conduct as well as by the gift of spiritual discernment (cf. 1Cor 12:10 = "and to another [is given by the Spirit] the distinguishing of spirits"; 1Cor 14:29 = "let two or three prophets speak, and let the others pass judgment."). (Bolding added) ( ESV Study Bible BORROW) PURPOSE OF SIGNS AND WONDERS: TO LEAD ASTRAY So as to mislead (planao), if possible - This description makes the point that these signs and wonders will have potentially great persuasive power. The "if" is an "if" of supposition, not of reality. In other words "if possible" implies these pretenders will not be able to mislead the elect. Even the elect - As noted in the other uses of elect in Jesus' Olivet Discourse (Mt 24:22), this term refers first of all to Jewish believers. Clearly however this term (and the warning) is applicable to any Gentile believers during these last 3.5 years (e.g., see Mt 24:31). While a believer might be temporarily misled, it is impossible to continually mislead them to the end of their life. (Cp enduring to the end - Mt 24:13-not). If possible - It is not possible to continually mislead one who is chosen by God for salvation. In a sense, the converse truth is that those who endure to the end will be saved. (Mt 24:13-note). And remember they are not saved because of their own power or ability to endure, but because the omnipotent Holy Spirit in them continually enables them to endure! Stated another way, those who endure will demonstrate by their endurance that they are genuinely saved. John

Mateus 24

Wiersbe reminds us of the value of prophecy - The purpose of prophecy is not to entertain the curious, but to encourage the consecrated. (The Bible Exposition Commentary) Learn (3129)(manthano is related to the noun mathetes = disciple, literally a learner! The shut mind is the end of discipleship!) has the basic meaning of directing one's mind to something and producing an external effect. Zuck writes that according to manthano "learning is a matter of a pupil acquiring knowledge of content through a teacher to the extent that such knowledge is experienced in the life." Jesus uses the aorist imperative which is a command that conveys a sense of urgency. "Do this now" is the idea. Don't delay! It is very important to ponder this parable and fully grasp its meaning.

Mateus 24

Wiersbe - What kept the people from listening to Noah's message and obeying? The common interests of life—eating, drinking, marrying, giving in marriage. They lost the best by living for the good. It is a dangerous thing to get so absorbed in the pursuits of life that we forget Jesus is coming. (The Bible Exposition Commentary) As - Term of comparison of those days before the global flood preview what it will be like in those days before Messiah's return. Flood is kataklusmos which gives us our English word cataclysm, a large-scale and violent event in the natural world, a sudden violent upheaval. One English dictionary lists these synonyms for cataclysm: disaster, catastrophe, calamity, tragedy, devastation, holocaust, ruin, ruination, upheaval, convulsion, apocalypse, act of God. Flood (2627)(kataklusmos [English = cataclysm] from kata = intensifies meaning + kludon = dashing or surging wave, a surge, a violent agitation of the sea from kluzo = to billow, dash over, dash against) is a noun that refers to an inundation, a deluge and all 4 NT uses (3 by Jesus Himself) refer to Noah's flood (Mt 24:38,39, Lk 17:27+, 2Pe 2:5+). Central to the word is the idea of a violent torrent of water. More than a great body of water, the emphasis is upon its destructive force. It pictures the water as swift and turbulent. In sum, all of the NT uses and most of the uses in the Septuagint refer to the Genesis flood (exceptions - Ps 32:6, Da 9:26, Nah 1:8). The related verb katakluzo means to surge over completely, to inundate (cover with a flood, figuratively to overwhelm), to deluge, to overflow or to submerge. Kataklusmos in the NT - 4x in 4v - Mt 24:38, 39; Luke 17:27; 2Pe 2:5 - Kataklusmos occurs 16x in 15v in the Septuagint, most describing the Genesis flood - Gen 6:17; 7:6,7, 10, 17; 9:11, 15, 28; 10:1, 32; 11:10; Ps 29:10; 32:6; Dan 9:26; Nah 1:8

Mateus 24

Wiersbe - We "watch" when we stay alert and remind ourselves that our Lord may come at any time. When in your heart you delay His coming (v. 48), you start to lose your effectiveness and witness. Keep watching and working! (BORROW With the Word) J R Miller - The great lesson Jesus taught His disciples was in the word "Watch!" which sounds in every-recurring strokes in His discourse like a great bell. Questions as to when or how are discouraged—but they are always to watch. We must be always watching—watching ourselves—lest we do wrong; watching our Guide—that we may follow Him closely and carefully; watching our duty—that we may always know it and do it; watching for danger—for on every hand danger lurks. It is not a safe world to live in—that is, it is not safe unless we watch, and unless we are in divine keeping. Satan is so vigilant, his approaches are so insidious and stealthy, and sin is so alluring and deceptive, that only sleepless vigilance can insure our safety. In this passage, however, the watching is for the coming of Christ, for which we are commanded to be always in readiness. He will surely come, and His coming will be sudden and unannounced. There will be a great final coming of Christ—but really He is always coming. The only way, therefore, to be prepared for Him at any most sudden moment, is to be ready all the time. If there is one hour when we relax our vigilance and cease to watch, that may be the hour when He will come. There is an old legend of a man who waited a thousand years before the gates of paradise, watching for them to open, that he might enter in. At last, yielding to weariness, he slept for just one hour. And during that hour—the gates opened for a few moments and closed again. Thus by being off his guard a little while, he missed his opportunity. The coming of Christ will be so sudden that no preparation can be made for it after He appears. We must learn to live so that there will not be a moment, day or night, when we would be afraid or ashamed to have Him come into our house or place of business and find us as we are. There is no day which may not be our last. Therefore, we should keep our work done up to the moment, finishing it every evening as if we were never to come back to it anymore. (Devotional Hours with the Bible) Be on the alert (1127)(gregoreuo) means to be watchful or to refrain from physical sleep. In the present context the idea is figurative, speaking of avoidance of spiritual stupor if you will. This calls for one to be spiritually alert, to be in a state of vigilance, and to be ready to respond to danger, emergency or opportunity. Paul like a commanding general issued four "staccato like" commands to the saints at Corinth to "Be on the alert (gregoreuo in the present imperative), stand firm (present imperative) in the faith, act like men (present imperative), be strong (present imperative). Gregoreuo is used by Jesus three times in the Olivet Discourse in Matthew (Mt 24:42, 43, 25:13) and three times in Mark's version of the Olivet Discourse (Mk 13:34, 35, 37). Be on the alert is in the present imperative which calls for a lifestyle of alertness! Make it the habit of your life to continually keep awake, refrain from sleeping (spiritually speaking). But remember that this heart attitude is not a matter of "self-effort!" The only way to obey this command is by daily dependence on the Holy Spirit Who continually directs our gaze to Jesus and excites in our hearts an eagerness and anticipation of seeing Him face to face. Stay wide-awake watching for Jesus. The New Testament writers repeatedly call all disciples of Jesus to be in an attitude of readiness for His return! Luke 12:37 Blessed are those slaves whom the master shall find on the alert (Young's Literal = "still watching" = gregoreuo) when he comes; truly I say to you, that he will gird himself to serve, and have them recline at the table, and will come up and wait on them. 1Thessalonians 5:2; 6 For you yourselves know full well that the day of the Lord will come just like a thief in the night… so then (term of conclusion) let us not sleep as others do, but let us be alert (gregoreuo) and sober. Revelation 16:15 "Behold, I am coming like a thief. Blessed is the one who stays awake (gregoreuo) and keeps his garments, lest he walk about naked and men see his shame." For (because) (hoti) is a term of explanation - Here Jesus gives the rationale for His command to remain spiritually alert. You - He is referring in the parable to the "head of the house" (Mt 24:43). How does one stay "watchful"? Paul says "Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving." (Col 4:2-note, cp Mt 26:41 below) Clearly if we are speaking to God through our Great High Priest, we are much more likely to prepared to see Him face to face! John alludes to this same heart attitude writing And now, little children, abide (present imperative = commands us to continually abide in Jesus - only possible by continual dependence on the Spirit) in Him, so that (term of purpose) when He appears, we may have confidence and not shrink away from Him in shame at His coming." (1Jn 2:28-note) Why do we need to "keep awake"? (1Pe 5:8 Acts 20:31 Mt 25:13 Mt 26:41) We have an Satanic enemy - Be of sober spirit (aorist imperative = conveys a sense of urgency = "Just do it!" enabled by the Spirit!), be on the alert (aorist imperative = conveys a sense of urgency = "Just do it!" enabled by the Spirit!). Your adversary, the devil, prowls about like a roaring lion, seeking someone to devour. (1 Peter 5:8-note) We have an internal enemy (flesh) - "Keep watching (present imperative = commands continual attention - only possible by continual dependence on the Spirit) and praying (present imperative = commands continual attention - only possible by continual dependence on the Spirit), that you may not enter into temptation; the spirit is willing, but the flesh is weak." (Matthew 26:41-note) What's the reward for maintaining vigilance until He returns? Jesus says "Blessed are those slaves whom the master shall find on the alert when he comes; truly I say to you, that he will gird himself to serve, and have them recline at the table, and will come up and wait on them… "And be sure of this, that if the head of the house had known at what hour the thief was coming, he would not have allowed his house to be broken into." (Lk 12:37,39)

Mateus 24:1-3

Wiersbe says that a sign is "Something that points beyond itself to something greater. It was not enough for people to believe in Jesus' works; they had to believe in Him and in the Father who sent Him (John 5:14-24). This explains why Jesus often added a sermon to the miracle and in that sermon interpreted the sign. In John 5, the healing of the paralytic on the Sabbath opened the way for a message on His deity, "the Lord of the Sabbath." The feeding of the 5,000 (John 6) led naturally into a sermon on the Bread of Life." William

Mateus 24:1-3

Wiersbe - Next to the Sermon on the Mount and the parables in Matt. 13, no part of Matthew has suffered more misinterpretation than His discourse on the Mount of Olives. Many cults use Matt. 24:1-41, along with Dan. 9:20-27, to "prove" that Christ has already returned! Even well-meaning evangelicals confuse the issue by applying this section to the church in this age. It is important that we get an overall view of the Olivet Discourse before we examine the details. (Expository Outlines) John Hart - Next to the Apocalypse (The Revelation), the Olivet Discourse contains the most extensive eschatological revelation in any one portion of the NT. Ice remarks about the importance of the Olivet Discourse, "This discourse is so significant that the way a person interprets it will impact his understanding of the rest of the prophecy passages in the Bible." Hodges states, "without it [the Olivet Discourse] we could hardly understand the other prophetic passages in the NT, including the book of Revelation" (italics original). Interestingly, out of the four Gospels the technical term for the future coming of Christ, parousia ("arrival, presence"), is found only in Matthew (24:3, 27, 37, 39). Matthew 24-25 has contributed to such watershed doctrines as preterism vis Ã vis futurism, and pretribulationism vis Ã vis posttribulationism. (Should Pretribulationists Reconsider the Rapture in Matthew 24:36-44? - Part 1) D. Edmond Hiebert writes that the Olivet Discourse "is a prophetic unveiling of the future for His disciples, yet its specific aim is to warn, exhort, and encourage them to faith and obedience." (The Gospel of Mark- An Expositional Commentary - recommended - anything by Hiebert is excellent!) (Bolding added for emphasis - Should this not be the goal of all study of prophecy -- not to make us smarter sinners, but to make us more like our Savior!) Hiebert goes on to address the criticism of "scholars" regarding the authenticity of Jesus' words in this discourse (comments on Mark 13 but applicable to Mt 24 and Luke 21) - "As has been true to all prophetic portions of Scripture, the Olivet Discourse has received varied interpretations. It has also been the subject of much critical and skeptical discussion. While radical scholars have charged that the discourse is wholly unauthentic, many scholars adopt a mediating position in holding that in its present form, the discourse contains only fragments of the genuine teaching of Jesus. It is held that the present account was built around a "Little Apocalypse" which some Christian prophet produced and ascribed to Jesus. But the critics' rejection of portions of the discourse as unworthy of Jesus was mainly to their subjective dislike of the apocalyptic element. Devoid of all documentary evidence, the hypothesis is incapable of proof and not necessary. The discourse contains nothing that is unworthy of Christ Himself. It lacks the highly figurative language of Jewish apocalyptic writings and has a strong note of moral exhortation, an element almost entirely lacking in apocalyptic works. Cranfield holds that this chapter "does give us substantially our Lord's teaching" and appropriately goes on to ask "whether the disparagement of this chapter by much recent scholarship has not resulted in a serious impoverishment and weakening of the Church's life." There seems to be no sufficient reason for rejecting this chapter as giving the authentic teaching of Jesus. Certainly, Mark presented it as such. The teaching is consistent with his portrait of Jesus the Son of God (Mk 1:1) in this Gospel." (Ibid) Ray

Mateus 24:1-3

Wiersbe reminds us as we read the Olivet Discourse it is vital that we "We must keep in mind that the "atmosphere" of this discourse is Jewish. Jesus talked about Judea (Mt. 24:16), the Sabbath (Mt. 24:20) (Ed: And in Mark's version mentioned synagogues - Mk 13:9), and the prophecies of Daniel concerning the Jewish people (Mt. 24:15)...Though there are definite applications to God's people today, the emphasis is on Jerusalem, the Jews, and the temple. Our Lord was not discussing His coming for the church (The Rapture), for that can occur at any time and no signs need precede it (1Cor 15:51-58; 1Thes. 4:13-18). "For the Jews require a sign" (1Cor 1:22); the church looks for a Saviour (Phil 3:20-21)." (The Bible Exposition Commentary) The disciples came to Him privately (cf Mt 17:19) - The Olivet Discourse was not a public teaching, but was given only for the ears of believers. Mark gives us the names of the four disciples who came to Jesus - "Peter and James and John and Andrew were questioning Him privately." (Mark 13:3) These were the first four disciples Jesus had called at the outset of His ministry and they comprised His innermost circle. Then the four disciples asked three questions. THE DISCIPLES' QUESTIONS (1) When will these things happen? (2a) What will be the sign of Your coming? (2b) What will be the sign of the End of the Age? Parallel passages - Matthew 24:3; Mark 13:3-4; Luke 21:7 (Remember that to best understand Matthew 24-25, it is important to study the related passages in Mark and Luke). When will these things happen, and what will be the sign of Your coming and of the end of the age? - This is two questions with the second question having two components (some interpret it three questions - Walvoord, Fruchtenbaum - see below). Fruchtenbaum comments that "All together, three questions were asked which, at the same time, included requests for three signs." (Ibid) He explains that in the Luke passage the disciples asked not only when (just as in Matthew) but what is the sign that will identify that these things are about to take place. Matthew asks only when but do not mention a sign. Thomas Constable on the other hand comments that "The disciples asked Jesus two questions. The first was, "When will these things be?" The second question had two parts as is clear from the Greek construction of the sentence. It linked two nouns, "coming" (parousia) and "end" (sunteleia), with a single article, "the" (Gr. to), and the conjunction "and" (Gr. kai). What will be the sign of Your coming and of the end of the age?" (Matthew 24 Commentary) Blomberg agrees that "By not repeating the definite article ("the") before "end of the age," Matthew's rendering of Jesus' words is most likely linking the coming of Christ and the end of the age together as one event (Granville Sharp's rule)." (NAC - Matthew) What is the significance of the fact that there is only one article governing the coming and the consummation (end)? This suggests that the disciples viewed the coming and the consummation as two events which were distinct, but closely connected. This will be discussed more fully below. FIRST QUESTION: WHEN? Tell us, when will these things happen - What are these things? This refers to the destruction of the Temple, which He had foretold in Mt 23:38 and again in Mt 24:2. The disciples did not ask "why" (presumably they understood why judgement had to come) but "when?" Matthew 24 and Mark 13 do not record when the Temple would be destroyed, although they do record signs regarding when it would be made desolate (Mt 24:15, Mk 13:14). The answer to when the Temple would be destroyed is recorded in Luke 21:20 where Jesus foretold that "when you see Jerusalem surrounded by armies, then recognize that her desolation is at hand." This clear sign would signal the beginning of the end of Jerusalem and destruction of the Temple, a prophecy that was literally fulfilled in 70AD, confirming Jesus as a true prophet, Whose coming had been foretold by Moses in Deuteronomy "The LORD your God will raise up for you a Prophet like me from among you, from your countrymen, you shall listen to him." (Dt 18:15, 18, cf tests of a true prophet - Dt 18:20-22) See Chart Summarizing the Three Signs in the Olivet Discourse Hiebert has an interesting and astute analysis of these things - These things again relates to the Temple, but the question (of the disciples) assumes that the destruction will be part of the complex events culminating in the consummation of the age and the inauguration of the messianic kingdom. His prophecy of the destruction of the temple naturally led them to think of Zechariah 14 and its eschatological portrayal. This implication is more clearly indicated in Matthew's formulation of the question. "When shall these things be, and what is the sign of thy coming and [the] completion of the age?" (Darby). Completion of the age (sunteleia) is the noun form of the verb in Mark, rendered "shall be fulfilled," (sunteleo) denoting that the things mentioned will be brought to their close, or final fulfillment. All (panta) (Ed: This refers to the parallel passage in Mk 13:4) stands emphatically at the end of the sentence to stress the total consummation of these crisis events ("to semeion hotan mello tauta sunteleisthai panta"). They were eager to know what sign or visible portent would enable them to recognize the inauguration of these cataclysmic events. Clearly, they did not foresee the long interval between the two events (Ed: Some would say "three" events) . The local event (Ed: destruction of the Temple) became blended into the eschatological (Ed: His parousia and end of the age). This use of the local event in the foreground as the type of eschatological event is seen in the Old Testament in Joel's presentation of the Day of the Lord (Ed: E.g., Joel 1:4 describing the local locust plague and the Day of the LORD in Joel 1:15). This prophetic use of the local crisis as a type of the end time teaches us that each age has its own judgment pointing to the certainty of the final judgment. (Ibid) (Bolding added for emphasis) Indeed, if the disciples knew their OT prophecies, Jesus' prophecy regarding the Temple and His subsequent establishment of the Messianic Kingdom would have naturally led them to think of Zechariah 14:1-21, for Zechariah 14:2 describes a battle against Jerusalem, Zechariah 14:3,5 describes Messiah's victorious return (cp parousia - arrival and presence) and Zechariah 14:8-21 describes the conditions of the subsequent Messianic Kingdom. A few thoughts to ponder - Remember that in 2016 we read Jesus' prophecies almost 2000 years later and we know that the Temple has been destroyed in 70AD and we know that Jesus has not physically returned to bring this present age to its consummation and inaugurate His Messianic Kingdom. But if we place ourselves in the sandals of these four disciples on the mountain with Jesus, when they asked about the Temple destruction, they did not see a gap of 2000 years between the fulfillment of these prophecies (Temple destroyed, Jesus' arrival, end of this age). In their mind they clearly associated Jesus parousia (presence - see discussion below) and the consummation of the age (and beginning of the next, the Messianic Age). Indeed, from Acts 1:6 their question indicates that they thought the end of this age and the beginning of the Messianic Kingdom was to come soon, probably in their lifetime (cf Lk 19:11). After all they were on the same Mount of Olives as they were in Mt 24:3 when Jesus had first disclosed His prophecy. The difference was that now Jesus had been crucified and resurrected, returned to life from the dead. And they understood that truth now. And so here they were on the Mount and Jesus had indeed in one sense returned or "come" to them again (recalling that parousia means an arrival and a presence), this coming of course being from the grave not from clouds. And so one could easily see how they might interpret this as His parousia (arrival and presence) as fulfilled. No, the Temple had not yet been destroyed, but His coming back to life and coming to them would signal that this was the end of the age and soon the Messianic Kingdom would begin. Just a few thoughts to ponder! John MacArthur's sermon on The Signs of Christ's Coming, Part 1 gives a summary of first century Jewish eschatological expectations which helps us "get inside the disciples' heads" and better understand why they were asking Jesus what they asked. In other words, one might think that the mention of the Temple's destruction would generate a question related only to that topic. However they also asked about the coming of Messiah and the consummation of the age. It is clear that in their minds all three were related, but as alluded to above, they had no concept of the gap of time that would separate the Temple's destruction from the coming and consummation. See discussion of Time Gaps in Interpretation of Prophecy. Ray

Mateus 24:1-14

Wiersbe - Next to the Sermon on the Mount and the parables in Matt. 13, no part of Matthew has suffered more misinterpretation than His discourse on the Mount of Olives. Many cults use Matt. 24:1-41, along with Dan. 9:20-27, to "prove" that Christ has already returned! Even well-meaning evangelicals confuse the issue by applying this section to the church in this age. It is important that we get an overall view of the Olivet Discourse before we examine the details. (Expository Outlines) D. Edmond Hiebert writes that the Olivet Discourse "is a prophetic unveiling of the future for His disciples, yet its specific aim is to warn, exhort, and encourage them to faith and obedience." (The Gospel of Mark- An Expositional Commentary - recommended - anything by Hiebert is excellent!) (Bolding added for emphasis - Should this not be the goal of all study of prophecy -- not to make us smarter sinners, but to make us more like our Savior!) Hiebert goes on to address the criticism of "scholars" regarding the authenticity of Jesus' words in this discourse (comments on Mark 13 but applicable to Mt 24 and Luke 21) - "As has been true to all prophetic portions of Scripture, the Olivet Discourse has received varied interpretations. It has also been the subject of much critical and skeptical discussion. While radical scholars have charged that the discourse is wholly unauthentic, many scholars adopt a mediating position in holding that in its present form, the discourse contains only fragments of the genuine teaching of Jesus. It is held that the present account was built around a "Little Apocalypse" which some Christian prophet produced and ascribed to Jesus. But the critics' rejection of portions of the discourse as unworthy of Jesus was mainly to their subjective dislike of the apocalyptic element. Devoid of all documentary evidence, the hypothesis is incapable of proof and not necessary. The discourse contains nothing that is unworthy of Christ Himself. It lacks the highly figurative language of Jewish apocalyptic writings and has a strong note of moral exhortation, an element almost entirely lacking in apocalyptic works. Cranfield holds that this chapter "does give us substantially our Lord's teaching" and appropriately goes on to ask "whether the disparagement of this chapter by much recent scholarship has not resulted in a serious impoverishment and weakening of the Church's life." There seems to be no sufficient reason for rejecting this chapter as giving the authentic teaching of Jesus. Certainly, Mark presented it as such. The teaching is consistent with his portrait of Jesus the Son of God (Mk 1:1) in this Gospel." (Ibid) Ray

Mateus 24:1-14

Wiersbe reminds us as we read the Olivet Discourse it is vital that we "We must keep in mind that the "atmosphere" of this discourse is Jewish. Jesus talked about Judea (Mt. 24:16), the Sabbath (Mt. 24:20) (Ed: And in Mark's version mentioned synagogues - Mk 13:9), and the prophecies of Daniel concerning the Jewish people (Mt. 24:15)...Though there are definite applications to God's people today, the emphasis is on Jerusalem, the Jews, and the temple. Our Lord was not discussing His coming for the church (The Rapture), for that can occur at any time and no signs need precede it (1Cor 15:51-58; 1Thes. 4:13-18). "For the Jews require a sign" (1Cor 1:22); the church looks for a Saviour (Phil 3:20-21)." (The Bible Exposition Commentary) The disciples came to Him privately (cf Mt 17:19) - The Olivet Discourse was not a public teaching, but was given only for the ears of believers. Mark gives us the names of the four disciples who came to Jesus - "Peter and James and John and Andrew were questioning Him privately." (Mark 13:3) These were the first four disciples Jesus had called at the outset of His ministry and they comprised His innermost circle. Then the four disciples asked three questions. THE DISCIPLES' QUESTIONS (1) When will these things happen? (2a) What will be the sign of Your coming? (2b) What will be the sign of the End of the Age? Parallel passages - Matthew 24:3; Mark 13:3-4; Luke 21:7 (Remember that to best understand Matthew 24-25, it is important to study the related passages in Mark and Luke). When will these things happen, and what will be the sign of Your coming and of the end of the age? - This is two questions with the second question having two components (some interpret it three questions - Walvoord, Fruchtenbaum - see below). Fruchtenbaum comments that "All together, three questions were asked which, at the same time, included requests for three signs." (Ibid) He explains that in the Luke passage the disciples asked not only when (just as in Matthew) but what is the sign that will identify that these things are about to take place. Matthew asks only when but do not mention a sign. Thomas Constable on the other hand comments that "The disciples asked Jesus two questions. The first was, "When will these things be?" The second question had two parts as is clear from the Greek construction of the sentence. It linked two nouns, "coming" (parousia) and "end" (sunteleia), with a single article, "the" (Gr. to), and the conjunction "and" (Gr. kai). What will be the sign of Your coming and of the end of the age?" (Matthew 24 Commentary) Blomberg agrees that "By not repeating the definite article ("the") before "end of the age," Matthew's rendering of Jesus' words is most likely linking the coming of Christ and the end of the age together as one event (Granville Sharp's rule)." (NAC - Matthew) What is the significance of the fact that there is only one article governing the coming and the consummation (end)? This suggests that the disciples viewed the coming and the consummation as two events which were distinct, but closely connected. This will be discussed more fully below. FIRST QUESTION: WHEN? Tell us, when will these things happen - What are these things? This refers to the destruction of the Temple, which He had foretold in Mt 23:38 and again in Mt 24:2. The disciples did not ask "why" (presumably they understood why judgement had to come) but "when?" Matthew 24 and Mark 13 do not record when the Temple would be destroyed, although they do record signs regarding when it would be made desolate (Mt 24:15, Mk 13:14). The answer to when the Temple would be destroyed is recorded in Luke 21:20 where Jesus foretold that "when you see Jerusalem surrounded by armies, then recognize that her desolation is at hand." This clear sign would signal the beginning of the end of Jerusalem and destruction of the Temple, a prophecy that was literally fulfilled in 70AD, confirming Jesus as a true prophet, Whose coming had been foretold by Moses in Deuteronomy "The LORD your God will raise up for you a Prophet like me from among you, from your countrymen, you shall listen to him." (Dt 18:15, 18, cf tests of a true prophet - Dt 18:20-22) See Chart Summarizing the Three Signs in the Olivet Discourse Hiebert has an interesting and astute analysis of these things - These things again relates to the Temple, but the question (of the disciples) assumes that the destruction will be part of the complex events culminating in the consummation of the age and the inauguration of the messianic kingdom. His prophecy of the destruction of the temple naturally led them to think of Zechariah 14 and its eschatological portrayal. This implication is more clearly indicated in Matthew's formulation of the question. "When shall these things be, and what is the sign of thy coming and [the] completion of the age?" (Darby). Completion of the age (sunteleia) is the noun form of the verb in Mark, rendered "shall be fulfilled," (sunteleo) denoting that the things mentioned will be brought to their close, or final fulfillment. All (panta) (Ed: This refers to the parallel passage in Mk 13:4) stands emphatically at the end of the sentence to stress the total consummation of these crisis events ("to semeion hotan mello tauta sunteleisthai panta"). They were eager to know what sign or visible portent would enable them to recognize the inauguration of these cataclysmic events. Clearly, they did not foresee the long interval between the two events (Ed: Some would say "three" events) . The local event (Ed: destruction of the Temple) became blended into the eschatological (Ed: His parousia and end of the age). This use of the local event in the foreground as the type of eschatological event is seen in the Old Testament in Joel's presentation of the Day of the Lord (Ed: E.g., Joel 1:4 describing the local locust plague and the Day of the LORD in Joel 1:15). This prophetic use of the local crisis as a type of the end time teaches us that each age has its own judgment pointing to the certainty of the final judgment. (Ibid) (Bolding added for emphasis) Indeed, if the disciples knew their OT prophecies, Jesus' prophecy regarding the Temple and His subsequent establishment of the Messianic Kingdom would have naturally led them to think of Zechariah 14:1-21, for Zechariah 14:2 describes a battle against Jerusalem, Zechariah 14:3,5 describes Messiah's victorious return (cp parousia - arrival and presence) and Zechariah 14:8-21 describes the conditions of the subsequent Messianic Kingdom. A few thoughts to ponder - Remember that in 2016 we read Jesus' prophecies almost 2000 years later and we know that the Temple has been destroyed in 70AD and we know that Jesus has not physically returned to bring this present age to its consummation and inaugurate His Messianic Kingdom. But if we place ourselves in the sandals of these four disciples on the mountain with Jesus, when they asked about the Temple destruction, they did not see a gap of 2000 years between the fulfillment of these prophecies (Temple destroyed, Jesus' arrival, end of this age). In their mind they clearly associated Jesus parousia (presence - see discussion below) and the consummation of the age (and beginning of the next, the Messianic Age). Indeed, from Acts 1:6 their question indicates that they thought the end of this age and the beginning of the Messianic Kingdom was to come soon, probably in their lifetime. After all they were on the same Mount of Olives as they were in Mt 24:3 when Jesus had first disclosed His prophecy. The difference was that now Jesus had been crucified and resurrected, returned to life from the dead. And they understood that truth now. And so here they were on the Mount and Jesus had indeed in one sense returned or "come" to them again (recalling that parousia means an arrival and a presence), this coming of course being from the grave not from clouds. And so one could easily see how they might interpret this as His parousia (arrival and presence) as fulfilled. No, the Temple had not yet been destroyed, but His coming back to life and coming to them would signal that this was the end of the age and soon the Messianic Kingdom would begin. Just a few thoughts to ponder! John MacArthur's sermon on The Signs of Christ's Coming, Part 1 gives a summary of first century Jewish eschatological expectations which helps us "get inside the disciples' heads" and better understand why they were asking Jesus what they asked. In other words, one might think that the mention of the Temple's destruction would generate a question related only to that topic. However they also asked about the coming of Messiah and the consummation of the age. It is clear that in their minds all three were related, but as alluded to above, they had no concept of the gap of time that would separate the Temple's destruction from the coming and consummation. Related Resource: Discussion of Time Gaps in Interpretation of Prophecy. Ray

Mateus 24:1-14

Wiersbe - This is a warning to Jews, for true believers would not follow a false Christ. We are to watch out for false teachers and false spirits (1 John 4:1-3; 2 Peter 2:1ff). (Expository Outlines) Matthew 24:12 "Because lawlessness is increased, most people's love will grow cold.: kai dia to plethunthenai (APN) ten anomian psugesetai (3PFPI) e agape ton pollon: Amplified And the love of the great body of people will grow cold because of the multiplied lawlessness and iniquity, KJV And because iniquity shall abound, the love of many shall wax cold. NET and because lawlessness will increase so much, the love of many will grow cold. ESV And because lawlessness will be increased, the love of many will grow cold. NIV Because of the increase of wickedness, the love of most will grow cold, YLT and because of the abounding of the lawlessness, the love of the many shall become cold; RSV And because wickedness is multiplied, most men's love will grow cold. ASV And because iniquity shall be multiplied, the love of the many shall wax cold. BBE And because wrongdoing will be increased, the love of most people will become cold. because: Jas 4:1-4 5:1-6 love: Rev 2:4,5,10 3:15 Lawlessness - The pinnacle of lawlessness is described in Revelation 6-19, especially the last 3.5 years marked by the man of lawlessness taking his seat in the Temple and declaring himself to be the "Christ!" (2Th 2:3-4) Garland on lawlessness...love...cold - Love grown cold due to a marked global increase in lawlessness. This is not a continual trend throughout church history, but a specific characteristic of the end. Lowery on lawlessness - Jesus previously summarized the law as love of God and love of neighbor (Mt 22:34-40). It follows that lawlessness is essentially behavior without regard for God or concern for neighbor. It is behavior that basically focuses on serving oneself. (Ibid) Lawlessness (458) (anomia from a = negates what follows + nomos = law) literally describes that which is without the law and signifies, not merely the abstract idea, but disregard for, or actual breach of, the law of God. Anomia means "no law," and emphasizes an attitude of disregard for the statutes of God. It means living as if there were no law. A person who rejects God's authority doesn't care what God thinks about his habits. Lawlessness is living as though your own ideas are superior to God's. Lawlessness says, "God may demand it but I don't prefer it." Lawlessness says, "God may promise it but I don't want it." Lawlessness replaces God's law with my contrary desires. I become a law to myself. Lawlessness is rebellion against the right of God to make laws and govern His creatures. Lawlessness signifies everything that is contrary to the will and law of God and is more intentional and flagrant sin. It is direct and open rebellion against God and His ways. Matthew 24:13 "But the one who endures to the end, he will be saved.: ho de hupomeinas (AAPMSN) eis telos outos sothesetai (3PFPI): Mt 24:6 Mt 10:22 Mk 13:13 Lu 8:15 Ro 2:7 1Co 1:8 Heb 3:6,14 10:39 Rev 2:10 Related Passages: Matthew 10:22+ “You will be hated by all because of My name, but it is the one who has endured to the end who will be saved. Mark 13:13+ “You will be hated by all because of My name, but the one who endures to the end, he will be saved. Luke 8:15+ “But the seed in the good soil, these are the ones who have heard the word in an honest and good heart, and hold it fast, and bear fruit with perseverance. Romans 2:7+ to those who by perseverance in doing good seek for glory and honor and immortality, eternal life; Hebrews 3:6; 14+ but Christ was faithful as a Son over His house–whose house we are, if we hold fast our confidence and the boast of our hope firm until the end...14+ For we have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end, THE MOST GLORIOUS PROPHETIC PROMISE! But (de) is a term of contrast which in this context injects the hope that despite the extreme tribulation of the times (Mt 24:9-12), it will still be possible to endure. The one who endures - This statement in one sense describes the doctrine of the perseverance of the saints. Genuine disciples will endure to the end of their life or the end of this age not by their own efforts but because the indwelling Spirit enables them to endure to the end. Endurance does not save anyone but it demonstrates that one is truly saved! Stated another way, it is not one's endurance (self effort or works) that saves them but that one is able to endure because of the fact that they are saved. Lowery on endures - Disciples are called to patient endurance, "to maintain a belief or course of action in the face of difficulty" (BDAG, 1039; cf. BAGD, 845). This is the essence of discipleship until Jesus' returns: faithful service in his behalf. In various ways this theme is echoed in this closing message." (Ibid) Endures (perseveres) (5278)(hupomeno from hupo = under, as in under the rule of someone + méno = to abide or remain - see study of noun hupomone) means literally to remain under not simply with resignation, but with a vibrant hope. To stand fast, endure or remain in the sense of persevering so that under affliction, trouble, opposition or trial one holds fast to one's belief or faith (Mt 10:22, 24:13, Mark 13:13, James 5:11, et al). The idea is to be patient under, to persevere and to do so bear bravely and calmly (from Thayer). NET Note - Jesus was not claiming here that salvation is by works. He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials. The end - When is the end? It could be the end of one's life (and that is certainly the teaching of the doctrine of perseverance of the saints). Preterists feel that this is the end of The Temple and teh nation of Israel. However in context, the disciples has asked about the end of the age (Mt 24:3). The last 3.5 years will be horrible for true believers. It will not be a time when people profess Christ as they do in our day where there is no significant cost for associating one's self with the Christ. In that day it will cost one their life! Will be saved - Does this refer to physical or spiritual salvation? Given the fact that some will die (Mt 24:9), this most likely refers to spiritual salvation. Will be saved (4982)(sozo) has the basic meaning of rescuing one from great peril. Additional nuances include to protect, keep alive, preserve life, deliver, heal, be made whole. Sozo is sometimes used of physical deliverance from danger of perishing (Mt 8:25; Mt 14:30; Lk 23:35; Acts 27:20, 27:31), physical healing from sickness (Mt 9:21, 22; Mk 5:23, Acts 4:9), and deliverance from demonic possession (Lk 8:36). More often sozo refers to salvation in a spiritual sense (Mt 1:21). Related Resources: What does the Bible say about perseverance? | GotQuestions.org Perseverance of the Saints - is it biblical? | GotQuestions.org How does the “testing of your faith” produce perseverance (James 1:3)? | GotQuestions.org What are some Bible verses about perseverance? | GotQuestions.org Matthew 24:14 "This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come: kai keruchthesetai (3SPFPI) touto to euaggelion tes basileias en hole te oikoumene eis marturion pasin tois ethnesin kai tote echei (3SFAI) to telos: This gospel: Mt 4:23 9:35 10:7 Ac 20:25 Shall be preached: Mt 18:19 Mk 16:15,16 Lu 24:47 Acts 1:2 Ro 10:18 15:18-21 16:25,26 Col 1:6,23 Rev 14:6)(Then: Mt 24:3,6 Eze 7:5-7,10 Amplified And this good news of the kingdom (the Gospel) will be preached throughout the whole world as a testimony to all the nations, and then will come the end. THEN THE END WILL COME This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come - What is the end to which Jesus refers? If we let context rule our interpretation, the end to which Jesus refers is the end of the age, which is the initial question asked by the disciples (Mt 24:3). Gospel (2098)(euaggelion from eÃº = good + aggéllo = proclaim, tell) is literally good news or glad tidings. In the NT euaggelion is used only of God's message of salvation in three senses (1) act of proclamation (preaching the gospel) (1Cor 4:15), (2) the work of evangelization (spread of the gospel) (Phil 4:3), (3) the content of the message as an offer of salvation (good news) (Ro 1:16) (Adapted from Friberg - Analytical Lexicon). In secular Greek it originally referred to a reward for good news and later became the good news itself. The word euaggelion was commonly used in the first century as our words "good news" today. The idea then and now is something like this - "Have you any good news (euaggelion) for me today?" This was a common question in the ancient world. In ancient secular Greek euaggelion described good news of any kind and prior to the writing of the New Testament, had no definite religious connotation in the ancient world until it was taken over by the "Cult of Caesar" which was the state religion and in which the emperor was worshipped as a god (see more discussion of this use below). Shall be preached - There is no doubt about this proclamation's consummation! Jesus sounds a note of certainty using this future tense verb. Yes, the Gospel will encounter great opposition and resistance, but Christ's good news will go forth to all the nations. And what does this signal? When the global proclamation of the Gospel is achieved, Jesus will return bring an abrupt curtain down on this present age. And so the end of the age (Mt 24:3)will come when the mission is completed. Shall be preached (proclaimed) (1Th 2:13-note). He gave the people exactly what the Emperor bade him give, nothing more, nothing less. He did not dare add to the message or take away from it. Should this not be the example and pattern every preacher and teacher of the holy gospel of God seeks and strives to emulate, yea, even doing so with fear and trembling! ("not as pleasing men but God, who examines our hearts" see 1Th 2:4-note) The original meaning of the root word kerux was a "herald at the royal court." This Gospel of the kingdom shall be preached in the whole world - This passage is frequently used in missionary conferences to exhort the attendees to take the Gospel to the ends of the world in order to fulfill Jesus' Great Commission to "Go therefore and make disciples of all the nations." (Mt 28:19) I wholehearted agree with the exhortation in those conferences to GO to the lost. The question that arises is will our taking the Gospel to "all the nations" bring about "the end" of this age? To answer that question, we need to look at another way Jesus' words in Mt 24:14 might be interpreted. To do so let's first look at John's incredible vision in Revelation 14: And I saw another angel flying in midheaven, having an Eternal Gospel to preach to those who live on the earth, and to every nation and tribe and tongue and people; 7 and he said with a loud voice, "Fear God, and give Him glory, because the hour of His judgment has come; and worship Him who made the heaven and the earth and sea and springs of waters." (Rev 14:6-7-commentary) If one reads John's words literally, it is clear that this angel (aggelos/angelos = messenger) will preach the Gospel of the Kingdom in the whole world. And if one observes Revelation carefully, it is very clear that there is chronological progression in many of the chapters. And Revelation 14 is inserted at a time which would correspond to the mid-point of the last Seven Year period preceding the horrible time of the 3.5 year Great Tribulation. But even if one did not agree with that timing, anyone who interprets Revelation literally would agree that this worldwide proclamation of the Gospel is very near the end of this age, which is brought about when Jesus returns in Revelation 19:11-16. Therefore I would submit that Rev 14:6-7 could be the fulfillment of Jesus' prophecy in Mt 24:14. Please do not misunderstand - Jesus was quite clear in Acts 1:8 declaring that "you shall receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth." And so every believer should be involved in some way (going, sending, praying, giving all in the power of the Holy Spirit) so that the Gospel penetrates even to the remotest part of the earth! GLOBAL PROCLAMATION OF THE GOSPEL In Revelation 14 John's vision of an angel in midheaven clearly links the worldwide proclamation of the Gospel with the end of the age. Recall that "the end" that the disciples asked about in Mt 24:3 was the end of the age. While the global proclamation of the Gospel is not called a sign, it certainly will be seen by everyone on earth and it occurs in Revelation 14 after the Antichrist has set up his rule (Rev 13:5), so it clearly is in the time of the tribulation and most likely the great tribulation (very possibly at the midpoint of the last seven years). THE SIGN OF THE GLOBAL GOSPEL AND THE END OF THE AGE THE SIGN THE END This Gospel of the kingdom shall be preached in the whole world THEN the end will come An angel will preach the eternal Gospel to those who live on the earth Revelation 14:6-7+ The King of kings returns bringing this age to an end Rev 19:11-16+ Jon Courson agrees writing - Sometimes I hear preachers say that, on the basis of this verse, we must evangelize the world so Jesus can come back. I personally don't believe that is a correct understanding of this Scripture. Jesus will come back at a time already appointed by the Father. Surely the gospel is to be preached, and surely we are to participate in the process. But the second coming is not dependent upon us, for the greatest explosion of evangelism this world has ever seen will not take place until after we're gone. Revelation 7:3-8, 9, 14 tells us that after the Rapture, 144,000 Jewish evangelists will be anointed. Moses and perhaps Elijah will come back on the scene, working miracles and calling down fire from Heaven (Rev 11:3ff - Ed: Note that the identity of the two witnesses is not clear! See Chart on Identity of Witnesses). (Jon Courson's Application Commentary) Warren Wiersbe adds that " Revelation 7:1-8 teaches that God will choose and seal 144,000 Jewish evangelists who will carry the kingdom message to the ends of the earth (cf the "harvest" in Rev 7:9, 14). This verse does not teach that the Gospel of God's grace must be spread to every nation today before Jesus can return for His church. It is the Lord's return at the end of the age that is in view here." Whole (3650)(holos) means all, complete in extent, amount, time or degree = all, altogether, every whit, throughout, whole. Jesus used holos in His piercing question "What will it benefit a man if he gains the whole world yet loses his life? Or what will a man give in exchange for his life?" (Mt 16:26, cp Mk 8:34-38, Lk 9:25) In Matthew 26:13 (Mk 14:9) Jesus declared "I assure you: Wherever this Gospel is proclaimed in the whole (holos) world (kosmos), what this woman has done will also be told in memory of her." This exact phrase "whole world" (holos oikoumene) is used by John - "And the great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world; he was thrown down to the earth, and his angels were thrown down with him." (Rev 12:9) World (3635)(oikoumene) the feminine participle present passive of oikeo = to dwell or abide) describes the inhabited portion of the earth, exclusive of the heavens above and hell below. The Romans used oikoumene in their secular writings to refer to the Roman Empire, for to them their empire equated with the whole world. Finally, in some NT contexts oikoumene was used to refer to the inhabitants of the world (see below Acts 17:31, 19:27, Re 12:9-note) Although John uses a different word, the truth is that "The whole world (kosmos) lies (keimai) in the power of (under the sway of) the evil (poneros = wicked) one." (1Jn 5:19-note) And what is the "key" that unlocks the door of the jail cell and sets free those under the dominion of Satan? The Gospel of Jesus Christ is the only answer to man's sin problem and devil's deception and rule over fallen men's souls. Gospel of the kingdom - This specific phrase is found only 4x in the NT, three times by Matthew (Mt 4:23, 9:35, 24:14) and once by Luke (Lk 16:16). Most writers agree that the Gospel of Matthew is directed toward a Jewish audience and here we see Jesus use this phrase in the context of a description of the time of the end. While we cannot be dogmatic, we know that every kingdom has a king, and it is as if Jesus' is saying the good news of the kingdom will be followed by the good news of the coming of the King, even the King of kings (Rev 19:11-15, 16-note) to set up His Millennial Kingdom. Kingdom (932)(basileia from basileus = a sovereign, king, monarch) denotes sovereignty, royal power, dominion. Basileia is used most often in the NT to describe God's (Christ's) rule and reign, a rule and reign which in turn most often described by the phrases kingdom of heaven or kingdom of God. Although some scholars attempt to differentiate these terms, it is more reasonable (as discerned from the context) to consider these two phrase as synonyms. Kingdom of heaven is found only in the Gospel of Matthew (32 times) and Kingdom of God is used in the other Gospels (66 times including 4 times in Matthew), 6 times in Acts, and 8 times by Paul. Most observers conclude that Kingdom of Heaven is used by Matthew whose Gospel was addressed primarily to a first century Jewish audience that for the most part would not (and still do not, especially the orthodox) vocalize the Name "God". Jesus' began His ministry proclaiming the Gospel of the Kingdom (See Tony Garland's discussion - The Arrival of God's Kingdom) by which, if one receives it and believes it, gains entrance into the Kingdom of God/Heaven, which is simply another way of saying one is "saved" by grace through faith (Jn 3:3, 5, Mt 18:3). The end - Notice the repetition of the phrase the end as it is a very important expression of time in Matthew 24, where it occurs 4 times - Mt 24:3, Mt 24:6, Mt 24:13, Mt 24:14. End (5056)(telos) means an end, term, a termination, a completion, a consummation, a goal achieved, a result attained, or a realization. Richards on telos - The Greek word group (teleō [verb], telos [noun]) has two basic emphases. The primary concept of "end" is that of achievement of an intended goal. Particularly in eschatological passages the NT picks up the thought of process implicit in the OT. But the NT draws our attention to the conclusion of the process. That end is an extremity, but it is an extremity infused by purpose. Nothing is random; nothing is purposeless. When the end comes, it will bring the achievement of all of God's purposes. The end will be marked by the consummation of God's plans. The other concept implicit in the Greek words indicating "end" draws our attention to persons or to things that have reached an intended goal. In a limited but real sense, achieving a goal means that a thing or person is completed, or perfect. Thus "perfect" in the NT does not suggest sinlessness or flawlessness; rather, it is a mature stage of development in which one's potentials are achieved. CRITIQUE OF A PRETERIST R T France in one of the "highest rated" commentaries (cf Challies and Ligonier) interprets the events in Mt 24:4-22 as primarily past history, and it therefore not surprising that he encounters considerable difficulty explaining Mt 24:14 as an event fulfilled in the past writing that "This saying comes unexpectedly here, not only because it provides a note of hope and triumph in an otherwise threatening context, but also because, like Mt 26:13, it already envisages a world-wide proclamation of the good news....In particular, this passage does not speak of worldwide evangelization as the cause of the "end," but as a necessary preliminary. And we have argued at Mt 24:6 that the "end" (telos) in view here is not the "end (sunteleia) of the age" but the destruction of the temple, which happened long ago. In what sense, then, would the good news of God's kingdom be heard "all over the world" before that event occurred?" (Bolding added) France then twists the literal meaning of Jesus' words in fact going so far as to "suggest caution in interpreting it too literally...The point is that the gospel will go far outside Judea, as indeed it certainly did in the decades following Jesus' resurrection.....Unless one insists on a woodenly literal meaning for the phrase, the good news of God's kingdom was indeed being proclaimed "all over the world" before the temple was destroyed." (Ed: France defends his assertion with reference to Col 1:6, Ro 16:26, Ro 10:18, 15:18-24) So France goes to considerable length to avoid a literal interpretation of "to the whole world." He adds to Jesus' words. Jesus did not state the Gospel would "go far outside Judea!" A normal reading of the text is clear -- Jesus meant the whole world and then the end would come, the end of the age, not the end of the Temple. This critique of France's analysis is presented as an example of what happens when one adheres to a preterist interpretation, and is forced to "massage" the literal meaning in a vain attempt to try and make it fit with one's preconceived notions. As as aside if one compares France's interpretation in NICNT published in 2007 with his earlier 1985 commentary on Matthew (Tyndale NT Commentary), it seems that he has changed his view writing "In one sense Paul could claim long before AD 70 to have 'fully preached the Gospel' in a large area of Asia and Europe (Ro 15:19), and at many times since then similar claims could have been made with reference to an area far wider than the oikoumene known in Jesus' time. But Jesus' words allow no such calculation. (Ed: Not if one reads them literally which it looks like France in fact did in 1985!) The end cannot come until the Gospel has reached far outside the Jewish world, but that gives us no warrant for deciding when it must come." I agree with his 1985 comments! Notice that in 1985 when France interpreted Mt 24:14 literally, he did not equate "the end" with the destruction of the Temple as he did in 2007 when he choose to interpret Jesus' words non-literally! So here is the point of this critique: While France's highly rated 2007 NICNT commentary on Matthew has some good material, one needs to keep a Berean mindset (Acts 17:11-note) and be very careful when reading his comments on eschatological passages! Preterist Albert

Mateus 24:1-14

Mateus 24:4-8

Wiersbe - Matthew 24:1-44 indicates that our Lord was discussing events that will take place on earth during the time of Tribulation. (See Mt. 24:8, where “birth-pangs” are a symbol of the Tribulation; and see also Mt 24:21, 29). After the church has been suddenly taken out of the world, there will be a period of “peace and safety” (1Th 5:1-4) followed by a time of terrible suffering. Many Bible scholars believe this period will last seven years (Da 9:24-27). It is this period of “Tribulation” that Jesus described in the Olivet Discourse. At the end of that period, Jesus will return to the earth, defeat His foes, and establish the promised kingdom. Thomas

Mateus 24:9-14

Wiersbe adds that "Revelation 7:1–8 teaches that God will choose and seal 144,000 Jewish evangelists (Ed: In fairness, they are never actually called evangelists in the text, but that may indeed be their function) who will carry the kingdom message to the ends of the earth (cf the "harvest" in Rev 7:9, 14). This verse does not teach that the Gospel of God’s grace must be spread to every nation today before Jesus can return for His church. It is the Lord’s return at the end of the age that is in view here." (Bible Exposition Commentary) (Bolding added) Whole (3650)(holos) means all, complete in extent, amount, time or degree = all, altogether, every whit, throughout, whole. Jesus used holos in His piercing question "What will it benefit a man if he gains the whole world yet loses his life? Or what will a man give in exchange for his life?" (Mt 16:26, cp Mk 8:34-38, Lk 9:25) In Matthew 26:13 (Mk 14:9) Jesus declared "I assure you: Wherever this Gospel is proclaimed in the whole (holos) world (kosmos), what this woman has done will also be told in memory of her." This exact phrase "whole world" (holos oikoumene) is used by John - "And the great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world; he was thrown down to the earth, and his angels were thrown down with him." (Rev 12:9) World (3635)(oikoumene) the feminine participle present passive of oikeo = to dwell or abide) describes the inhabited portion of the earth, exclusive of the heavens above and hell below. The Romans used oikoumene in their secular writings to refer to the Roman Empire, for to them their empire equated with the whole world. Finally, in some NT contexts oikoumene was used to refer to the inhabitants of the world (see below Acts 17:31, 19:27, Re 12:9-note) Although John uses a different word, the truth is that "The whole world (kosmos) lies (keimai) in the power of (under the sway of) the evil (poneros = wicked) one.” (1Jn 5:19-note) And what is the "key" that unlocks the door of the jail cell and sets free those under the dominion of Satan? The Gospel of Jesus Christ is the only answer to man's sin problem and devil's deception and rule over fallen men's souls. Testimony (3142)(marturion) refers to "an objective act, circumstance, or statement that serves as a means of proof evidence = testimony, witness." (Friberg) Webster's Dictionary says testimony is "something that someone says especially in a court of law while formally promising to tell the truth; proof or evidence that something exists or is true." (See also Testimony - Vine's Expository Dictionary of NT Words) or Testimony - Baker's Evangelical Dictionary of Biblical Theology) Nations (Gentile) (1484)(ethnos gives us our word "ethnic") in general refers to a multitude associated with one another, living together, united in kinship, culture or traditions and summed up by the words nation, Gentiles (especially when ethnos is plural as in this verse), people (much like "people groups" in our modern missionary vernacular). THE CONSUMMATION OF THE AGE Then (5119) (tote) helps identify sequence. The global proclamation, then at a specific time which Jesus says is the end of this present evil age. The end - Notice the repetition of the phrase the end key expression of time in Matthew 24, where it occurs 4 times - Mt 24:3, Mt 24:6, Mt 24:13, Mt 24:14. End (5056)(telos) means an end, term, a termination, a completion, a consummation, a goal achieved, a result attained, or a realization. Richards on telos - The Greek word group (teleō [verb], telos [noun]) has two basic emphases. The primary concept of “end” is that of achievement of an intended goal. Particularly in eschatological passages the NT picks up the thought of process implicit in the OT. But the NT draws our attention to the conclusion of the process. That end is an extremity, but it is an extremity infused by purpose. Nothing is random; nothing is purposeless. When the end comes, it will bring the achievement of all of God’s purposes. The end will be marked by the consummation of God’s plans. The other concept implicit in the Greek words indicating “end” draws our attention to persons or to things that have reached an intended goal. In a limited but real sense, achieving a goal means that a thing or person is completed, or perfect. Thus “perfect” in the NT does not suggest sinlessness or flawlessness; rather, it is a mature stage of development in which one’s potentials are achieved. Will come (2240)(heko) means to have come, to have arrived (Lk 15:27 of the prodigal son's arrival), to be present. Heko is used especially to express the certainty of future events happening, which is the sense in our present passage (cp the certain future events described in 2Pe 3:10 = "the Day of the Lord will come like a thief", Rev 18:8 = "plagues will come" on Babylon). See also numerous examples of this "futuristic" sense in the Septuagint uses below. Paul predicts that in the last days (the end of the Great Tribulation) "the Deliverer will come from Zion. He will remove ungodliness from Jacob." (Ro 11:26). Hebrews uses heko three times all referring to Jesus - His first coming (Heb 10:7, 9, cp 1Jn 5:20) and His Second coming (Heb 10:37, cp similar promises of Jesus' return = Rev 2:25, 3:3; Ps 97:9 describes His Second Coming = "He is coming to judge the earth"). Jesus uses heko in His prophetic promise to the nation which rejected Him at His first advent - "Behold, your house is left to you desolate; and I say to you, you shall not see Me until the time comes (heko) when you say, ‘BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!’” (Lk 13:35) Jesus predicted “And I say to you, that many shall come from east and west, and recline at the table with Abraham, and Isaac, and Jacob, in the kingdom of heaven." (Mt 8:11) In Mt 23:36 Jesus predicted " “Truly I say to you, all these things shall come upon this generation." In Lk 12:46 Jesus says "the master of that slave will come on a day when he does not expect." In Luke 19:43 Jesus predicts the fall of Jerusalem in 70 AD declaring that "days will come upon you when your enemies will throw up a barricade against you, and surround you and hem you in on every side." In John 2:4 Jesus referring to His crucifixion declared "My hour has not yet come." Jesus promises that "All that the Father gives Me will come to Me." (Jn 6:37) Jesus declares to the unbelieving Jews "I proceeded forth and have come from God." (Jn 8:42) In the Septuagint, the first use of heko is Ge 6:13 - “The end of all flesh has come before Me." In Ge 18:10 Jehovah promised that He would "surely return (Lxx is 2 words - epanastrepho - turn back + heko = will come). The psalmist cries "My soul thirsts for God, for the living God; When shall I come and appear before God?" (Ps 42:2) The psalmist writes "I will lift up my eyes to the mountains; From where shall my help come?" (Ps 121:1) As described above heko is often used in a futuristic context as illustrated in the following passages. Joseph correctly predicts "seven years of famine will come." (Ge 41:30) God says "the cry of the sons of Israel has come to Me." (Ex 3:9) God promises that when Israel makes an altar of earth for Him "I will come to you and bless you." (Ex 20:24). Israel is promised that "All these blessings will come upon you and overtake you if you obey the LORD your God." (Dt 28:2) As Joshua was preparing to pass on he predicted "It shall come (Lxx = heko) about that just as all the good words which the LORD your God spoke to you have come upon (not heko here) you." (Joshua 23:15) In a Messianic psalm we read "Then I said, "Behold, I (Jesus) come; In the scroll of the book it is written of me." (Ps 40:7 quoted in Heb 10:7) The Antichrist "will come to his end, and no one will help him." (Da 11:45) Jeremiah 31:12 describes the promised future regathering of Israel to their land when "They will come and shout for joy on the height of Zion." In Ezek 38:8 there is a prediction of restoration of Israel to her promised land in the last days - "in the latter years you will come into the land that is restored from the sword." Malachi 3:1 predicts the first coming of Messiah "And the Lord, whom you seek, will suddenly come to His temple." The prophet Zechariah foretells of a future day in the Millennium or 1000 year reign of Messiah when "many peoples and mighty nations will come to seek the LORD of hosts in Jerusalem and to entreat the favor of the LORD." (Zech 8:22) Compare a description of this same time in Isa 2:2 = "Now it will come about (Lxx = estai = will be) that In the last days The mountain of the house of the LORD Will be established as the chief of the mountains, And will be raised above the hills; And all the nations will stream ("shall come" - Lxx = heko) to it." The psalmist also describes this glorious future day "All nations whom You have made shall come and worship before You, O Lord, And they shall glorify Your name." (Ps 86:9) Friberg of heko summarized - (1) of persons; (a) as the result of moving toward and reaching a point be, come, arrive (Lk 15.27); (b) as being in a place be here, be there (Heb 10.7); (2) impersonally, of events happen, take place, come (Jn 2.4); used especially to express the certainty of future events happening (2Pe 3.10) BDAG of heko summarized - (1). to be in a place as the result of movement to, have come, be present, of persons (a). with mention of the starting point = Mt 8:11; Lk 13:29. Ro 11:26. (b). with mention of the goal = Jn 4:47; go to one’s death 1 Cl 16:9. To have come to someone. (c) Absolute - Mt 24:50; Lk 12:46; 15:27; Jn 8:42; Heb 10:7, 9 (d) of the coming of a worshiper to deity = Jn 6:37; Rev 15:4. (e) Of a solemn appearance = be here = Jn 8:42. (2) To make an appearance or come to pass, come, of time (Ezek 7:12) or of events = Mt 24:14; Jn 2:4. Of information, reports . Of the reign of God 2 Cl 12:2. until the time comes when Lk 13:35. Upon someone (Is 47:9; of the final tribulations Mt 23:36; Lk 19:43. NAS usage of heko - come(17), comes(1), had come(1), has...come(1), has come(2), have come(3). Heko - 26x in 25v - Mt 8:11; Mt 23:36; 24:14, 50; Mark 8:3; Luke 12:46; 13:29, 35; 15:27; 19:43; John 2:4; 4:47; 6:37; 8:42; Ro 11:26; Heb 10:7, 9, 37; 2Pet 3:10; 1John 5:20; Rev 2:25; 3:3 (twice), Rev 3:9; 15:4; 18:8 Heko - 212 verses in Septuagint - Ge 6:13; 18:10; 41:30; 42:7, 9; 45:16, 18; 46:31; 47:4f; Exod 3:9; 18:23; 20:24; Lev 13:9; 14:35; Num 22:36, 38; Deut 12:9, 26; 28:2; 32:17; 33:2; Josh 2:3; 9:6, 9; 23:15; Judg 16:2; 1 Sam 2:34, 36; 4:6f, 16; 9:12; 10:3, 7; 15:12; 16:2, 5; 20:19; 22:5; 23:7; 25:8; 26:3f; 29:6, 9f; 2 Sam 3:23; 14:32; 17:12; 1 Kgs 8:42; 13:21; 19:15; 2 Kgs 8:7; 20:14; 23:18; 1 Chr 12:17; 2 Chr 20:2; 32:2; 35:21; Neh 2:10; Esth 4:15; Job 3:24; 4:5; 15:21; 16:22; Ps 37:13; 40:7; 42:2; 50:2; 65:2; 68:31; 86:9; 98:9; 101:1; 102:13; 109:17; 121:1; 126:6; Prov 6:3, 11; 24:25, 34; Eccl 5:15; Song 2:8; Isa 2:2; 3:14; 4:5; 7:17; 8:21; 10:3, 28f; 13:6; 18:6; 19:1; 27:13; 30:28; 32:19; 35:4, 10; 37:3; 39:3, 6; 42:9; 45:20, 24; 47:9, 11; 51:11; 59:19f; 60:1, 4ff, 13; 61:5; 66:15, 18, 23; Jer 1:15; 2:3, 31; 3:18; 4:12, 15f; 5:12; 6:3, 26; 8:16; 10:9; 16:19; 17:26; 23:17, 19; 25:31; 30:23; 31:12; 32:24, 29; 36:14; 40:4; 46:18, 22; 47:5; 48:8; 49:36; 50:4f, 27, 31; 51:13, 33, 53, 60; Ezek 7:2, 5ff, 12, 25; 21:25, 29; 23:24, 42; 24:14, 26; 30:4, 9; 32:11; 33:33; 38:8f, 11, 15; 39:8; 47:9; Dan 4:23; 9:26; 11:7, 21, 24, 29f, 39, 44f; Hos 6:3; 9:7; 13:13; Joel 1:15; Amos 8:2; Mic 1:15; 4:8, 10; 7:4, 12; Hab 1:9; 2:3; 3:3; Hag 1:2; 2:7; Zech 6:10, 15; 8:20, 22; 14:5, 21; Mal 3:1 CRITIQUE OF A PRETERIST R T France in one of the "highest rated" commentaries (cf Challies and Ligonier) interprets the events in Mt 24:4-22 as primarily past history, and it therefore not surprising that he encounters considerable difficulty explaining Mt 24:14 as an event fulfilled in the past writing that "This saying comes unexpectedly here, not only because it provides a note of hope and triumph in an otherwise threatening context, but also because, like Mt 26:13, it already envisages a world-wide proclamation of the good news....In particular, this passage does not speak of worldwide evangelization as the cause of the “end,” but as a necessary preliminary. And we have argued at Mt 24:6 that the “end” (telos) in view here is not the “end (sunteleia) of the age” but the destruction of the temple, which happened long ago. In what sense, then, would the good news of God’s kingdom be heard “all over the world” before that event occurred?" (Bolding added) France then twists the literal meaning of Jesus' words in fact going so far as to "suggest caution in interpreting it too literally...The point is that the gospel will go far outside Judea, as indeed it certainly did in the decades following Jesus’ resurrection.....Unless one insists on a woodenly literal meaning for the phrase, the good news of God’s kingdom was indeed being proclaimed “all over the world” before the temple was destroyed." (Ed: France defends his assertion with reference to Col 1:6, Ro 16:26, Ro 10:18, 15:18-24) So France goes to considerable length to avoid a literal interpretation of "to the whole world." He adds to Jesus' words. Jesus did not state the Gospel would "go far outside Judea!" A normal reading of the text is clear -- Jesus meant the whole world and then the end would come, the end of the age, not the end of the Temple. This critique of France's analysis is presented as an example of what happens when one adheres to a preterist interpretation, and is forced to "massage" the literal meaning in a vain attempt to try and make it fit with one's preconceived notions. As as aside if one compares France's interpretation in NICNT published in 2007 with his earlier 1985 commentary on Matthew (Tyndale NT Commentary), it seems that he has changed his view writing "In one sense Paul could claim long before AD 70 to have ‘fully preached the Gospel’ in a large area of Asia and Europe (Ro 15:19), and at many times since then similar claims could have been made with reference to an area far wider than the oikoumene known in Jesus’ time. But Jesus’ words allow no such calculation. (Ed: Not if one reads them literally which it looks like France in fact did in 1985!) The end cannot come until the Gospel has reached far outside the Jewish world, but that gives us no warrant for deciding when it must come." I agree with his 1985 comments! Notice that in 1985 when France interpreted Mt 24:14 literally, he did not equate "the end" with the destruction of the Temple as he did in 2007 when he choose to interpret Jesus' words non-literally! So here is the point of this critique: While France's highly rated 2007 NICNT commentary on Matthew has some good material, one needs to keep a Berean mindset (Acts 17:11-note) and be very careful when reading his comments on eschatological passages! Preterist Albert

Mateus 24:9-14

Wiersbe - This is a warning to Jews, for true believers would not follow a false Christ. We are to watch out for false teachers and false spirits (1 John 4:1–3; 2Peter 2:1ff). (Expository Outlines) Scripture teaches us that various things or classes of people can deceive a person including the following... Signs, sorcery, pretenders coming in Jesus' name (Mt 24:4, 5, Mark 13:5, 6, Luke 21:8), False teachers (1Jn 2:26, 3:7), False Christs and false prophets (Mt 24:11,24, see note on Jezebel the false prophetess Re 2:20-note), Not understanding the Scriptures or the power of God (Mt 22:29, Mark 12:24), One's own self (evil flesh) ("self deception" 1Co 6:9, 1Co 15:33, Gal 6:7, Titus 3:3-note, 1 John 1:8) One's heart (synonymous with evil flesh - Hebrews 3:10-note) Evil men and imposters (2Ti 3:13-note), The devil (Rev 12:9-note, Rev 20:3-note; Re 20:8-note;Re 20:10-note), Babylon (Revelation 18:23-note) The Antichrist's false prophet (Rev 13:14-note, Re 19:20-note) Matthew 24:12 "Because lawlessness is increased, most people's love will grow cold.: kai dia to plethunthenai (APN) ten anomian psugesetai (3PFPI) e agape ton pollon: because: Jas 4:1-4 5:1-6 love: Rev 2:4,5,10 3:15 Amplified And the love of the great body of people will grow cold because of the multiplied lawlessness and iniquity, KJV And because iniquity shall abound, the love of many shall wax cold. NET and because lawlessness will increase so much, the love of many will grow cold. Because (term of explanation) - Explains why people's love grows cold. Lawlessness - The pinnacle of lawlessness is described in Revelation 6-19, especially the last 3.5 years marked by the man of lawlessness taking his seat in the Temple and declaring himself to be the "Christ!" (2Th 2:3-4) Garland on lawlessness...love...cold - Love grown cold due to a marked global increase in lawlessness. This is not a continual trend throughout church history, but a specific characteristic of the end. Lowery on lawlessness - Jesus previously summarized the law as love of God and love of neighbor (Mt 22:34-40). It follows that lawlessness is essentially behavior without regard for God or concern for neighbor. It is behavior that basically focuses on serving oneself. (Ibid) Lawlessness (458) (anomia from a = negates what follows + nomos = law) literally describes that which is without the law and signifies, not merely the abstract idea, but disregard for, or actual breach of, the law of God. Anomiameans “no law,” and emphasizes an attitude of disregard for the statutes of God. It means living as if there were no law. A person who rejects God’s authority doesn’t care what God thinks about his habits. Lawlessness is living as though your own ideas are superior to God's. Lawlessness says, "God may demand it but I don't prefer it." Lawlessness says, "God may promise it but I don't want it." Lawlessness replaces God's law with my contrary desires. I become a law to myself. Lawlessness is rebellion against the right of God to make laws and govern His creatures. Lawlessness signifies everything that is contrary to the will and law of God and is more intentional and flagrant sin. It is direct and open rebellion against God and His ways. Increased (4129)(plethuno from plethos = fullness from pletho = to fill) means to be made full, grow, increase or be multiplied. Most people's (4183)(polus) many. Polus can have various applications - Of Size, Degree, Intensity = much, mighty. Of Value or Worth. Of Space = large, wide. Of Time = long. Polus is used with nouns denoting an action, an emotion, a state, which can be said to have as it were measure, weight, force, intensity, size, continuance, or repetition, much equivalent to great, strong, intense, large. Used in Mt 24:10, 11,12, 30. Love (26)(agape) speaks of is unconditional, sacrificial love and Biblically refers to a love that God is (1Jn 4:8,16), that God shows (Jn 3:16, 1Jn 4:9). These individuals do not endure to the end (Mt 24:13) and thus prove themselves as unbelievers. Grow cold (5594)(psucho) is used only here in the Bible and means first to breathe, blow or cool by blowing. In the passive sense as in Mt 24:12, it means to be made cool or grow cold, and metaphorically speaks of waning love. The idea is to cool something hot. Friberg on psucho - make cool or cold; only passive in the NT become or grow cold; of fire become extinguished, go out; figuratively, of a loss of spiritual devotedness become less, greatly diminish. Weber observes that "There had been many seasons in history during which lawlessness increased greatly, and there would be many to come (Ge 6:1–7; Book of Judges; Book of 2 Kings; and in the future, 2Th 2:1-17; 2Ti 3:1ff). The United States seems to be on a fast track into just such an era of anarchy. One of the consequences of the abandonment of God’s principles is the hardening and deadening of people’s love for one another and especially for God. The deadening of people’s love for other people manifests itself in the devaluing of life, a greater focus on one’s own pleasure and protection, and a decrease in sensitivity to the needs of others. People’s hearts for others grow numb when they are battered with injustice and unrighteousness. A person’s capacity to love others is damaged by misuse and abuse. The deadening of people’s love for God is demonstrated through a loss of conscience. Right becomes wrong, and wrong becomes right (Isa. 5:20) and people lose the capacity to recognize this perversion. Society sees an increase in “senseless” crimes (such as shootings in schools) and wonders how anyone could become so hardened and unfeeling as to lash out in these ways. The cause is society’s abandonment of God’s values. (Holman New Testament Commentary)

Mateus 24:16-20

Wiersbe - The readers of this prophecy in the latter days will know what to do: Get out of Judea! These instructions are similar to those given in Luke 21:20ff, but they refer to a different time period. Luke's instructions apply to the siege of Jerusalem in A.D. 70, and the "sign" was the gathering of the armies around the city. Matthew's instructions apply to Jewish believers in the middle of the Tribulation, and the "sign" is the desecration of the temple by the image of the Antichrist. Those who have confused those two "sign events" have ended up believing that Jesus Christ returned in A.D. 70! (Ed comment: While true to some extent, some who interpret 70AD fulfillment see Mt 24:29-30 as a yet future event) (The Bible Exposition Commentary) (Bolding added) See Chart Summarizing differences between Matthew 24:15ff and Luke 21:20-24 Must flee (escape) (5343)(pheugo) means to flee away in the sense of to take to flight in order to seek safety. To flee in the sense of to escape something, being made safe from danger by eluding or avoiding it (He 11:34, Mt 3:7, Acts 27:30). Flee is in the form of a present imperative command - keep on fleeing. The urgency of the warning bespeaks of the severity of the holocaust to come! Run for your life because the Antichrist will abruptly (at the midpoint of 7 years) turn from Israel's friend who cuts a covenant (Da 9:27) to Israel's foe seeking to persecute and exterminate the Jews! (Da 7:21, 25, Rev 12:6, Rev 12:14, Rev 13:5). The apostle John described this treacherous time when Israel must flee writing that the woman (Israel) fled into the wilderness where she had a place prepared by God, so that there she might be nourished for one thousand two hundred and sixty days ( = "The Great Tribulation" of Mt 24:21-note)… And the two wings of the great eagle were given to the woman (Israel), in order that she might fly into the wilderness to her place, where she *was nourished for a time and times and half a time, from the presence of the serpent. (Rev 12:6-note, Rev 12:14-note). Jeremiah described this future Great Tribulation: (Context: Babylon about to destroy Jerusalem in 586BC = dark days coming soon, but in this passage Jehovah promises better days will follow in the future!) For, behold, days are coming,' declares the LORD, 'when I will restore the fortunes of My people Israel (Israel had been taken into captivity in Assyria in 722BC over 100 years prior, but clearly they are not "quot;lost" to God) and Judah.' The LORD says, 'I will also bring them back to the land that I gave to their forefathers (Abraham, Isaac, and Jacob), and they shall possess it (Note he is speaking of a future promise to Israel not the Church!).'" 4 Now these are the words which the LORD spoke concerning Israel and concerning Judah, 5 "For thus says the LORD, 'I have heard a sound of terror, Of dread, and there is no peace. 6 'Ask now, and see, If a male can give birth. Why do I see every man With his hands on his loins, as a woman in childbirth? And why have all faces turned pale? (Clearly this time will bring horrible persecution to the Jews) 7'Alas! for that day is great, There is none like it (cp same description in Mt 24:21-note and Daniel 12:1-note); And it is the time of Jacob's distress, But he will be saved from it. (Jer 30:3-7-note) Daniel also described this future Great Tribulation: "Now at that time (What time? Check context of Da 11:36-45-note = the time of the Antichrist) Michael, the great prince who stands guard over the sons of your people, will arise. And there will be a time of distress (Lxx = thlipsis) such as never occurred since there was a nation until that time; and at that time your people, everyone who is found written in the book, will be rescued (How? When the Deliverer returns in Ro 11:26-27-note). (Daniel 12:1-note) Tony

Mateus 24:16-20

Mateus 24:23-24

Wiersbe - World conditions will be so terrible that men will wonder if any relief will come, and this will give false christs opportunities to deceive many. Satan is capable of performing "lying wonders" (2 Thes. 2:9-12; Rev. 13:13-14). The fact that a religious leader performs miracles is no assurance that he has come from God. Many Jews will be deceived, for "the Jews require a sign" (1 Cor. 1:22). Jesus performed true signs in His Father's name, and the nation rejected Him (John 12:37ff). Satan's miracles they will accept. (Bible Exposition Commentary) ESV Study Bible note on false prophets - False prophets are people who claim to speak for God but are actually speaking by demonic influence (1Jn 4:3-4). In today's age of "tolerance," discriminating discernment can be viewed as being judgmental (cf. "Judge not," Mt 7:1-note). Yet Jesus also taught, "Do not judge by appearances, but judge with right judgment" (John 7:24)....(In note on Mt 7:15-20-note) Maintaining the earlier balance of not judging (Mt 7:1-5-note) yet not being naively accepting (Mt 7:6), Jesus teaches his disciples that they must be wisely discerning when professed prophets come into their midst. The life of the prophet and the results of his influence on others are the fruits that will indicate whether or not his message is consistent with the kingdom life of righteousness. (Crossway Bibles, 2008) (Bolding, italics and notes added) John Walvoord - While false Christs and false prophets have always been in evidence, they will be especially prominent at the end of the age in Satan's final attempt to turn people from faith in Christ (Ed: Cf "Knowing that he has only a short time." = Rev 12:12-note = Last 3.5 years = Rev 12:6-note and Rev 12:14-note). (Matthew 24 The Signs of the End of the Age) False prophets (note plural speaks of more than one - like a den of vipers) will offer the lie that they speak as a spokesman of God with a message from Him. False prophets (5578)(pseudoprophetes from pseudes = false, untrue, pretentious, lying + prophetes = prophet from pro = before or ahead of time + phemi = to speak, affirm) who teach any other way than that our Lord has clearly marked out. These men (1) claim to be prophets from God and (2) utter falsehoods under the name of divine prophecies. Moses defined a prophet - If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, and the sign or the wonder comes true, concerning which he spoke to you, saying, 'Let us go after other gods (whom you have not known) and let us serve them,' you shall not listen to the words of that prophet or that dreamer of dreams; for the LORD your God is testing you to find out if you love the LORD your God with all your heart and with all your soul. (Dt 13:1-3) False prophets are not just wrong but are very dangerous (cf "savage wolves" Acts 20:28, 29, 30-note), and one should not expose their minds (Remember: The battle is not as much physical as it is mental, so the battlefield is our mind and the great divine weapon is His Word and Sword of Truth, Ep 6:17-note, [2Co 6:7, Col 1:5-note, 2Ti 2:15-note, Jas 1:18-note]) to their false message because they inevitably pervert (Acts 20:30-note where "perverse" = to turn or twist the truth throughout and) distort their listener's thinking and poison their souls. False prophets are more deadly than physical wolves and other predators, because they can kill not just the body but the soul. In the last of the "last days," the end times (Rev 20:10-note). Below is a description of the ultimate False Prophet in the Revelation (from Tony Garland's highly recommended literal interpretation of the Revelation = A Testimony of Jesus Christ) The False Prophet is the second beast which John sees which comes up out of the earth having two horns like a lamb and who spoke like a dragon (Rev. 13:11-note). His appearance is benign, like that of a lamb, but his prophecies and commands have their source in the devil. This is why Scripture refers to him as the "False Prophet" (Rev. 19:20-note; Rev 20:10-note). The False Prophet performs great signs and miracles which are used to witness to the Beast from which he derives his power. "He exercises all the authority of the first beast in his presence and causes the earth and those who dwell in it to worship the first beast" (Rev. 13:12-note). He causes those on the earth to worship the Beast and to make an image to the beast (Rev. 13:14-note). He is even granted power "to give breath to the image of the beast" (Rev. 13:15-note). It appears that the miracles he performs are genuine, but what they attest to is false. It is the False Prophet who causes all men to receive a mark in order to be able to buy or sell (Rev. 13:16-17-note). Along with the dragon and the Beast, he forms an anti-trinity wherein the dragon occupies a position like that of the Father, the Beast like that of the Son, and the False Prophet like that of the Holy Spirit, but testifies to the false son . All three are the source of demons which gather the kings of the earth to battle (Rev 16:13,14-note). (See Campaign of Armageddon) Both the False Prophet and the Beast are taken at the Second Coming of Christ and cast into the Lake of Fire as its first populace (Rev. 19:20-note). They are still there one thousand years later when joined by the devil (Rev. 20:10-note). No doubt the False Prophet plays a key role in the deception which Paul described in his letter to the church at Thessalonica: The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders, and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved. And for this reason God will send them strong delusion, that they should believe the lie, that they all may be condemned who did not believe the truth but had pleasure in unrighteousness. (2Th. 2:9-12). He is an instrument of both the dragon and the Beast, but ultimately of God. See Symbols of Kingdoms See commentary on Revelation 13:11. (A Testimony of Jesus Christ - False Prophet) Related Resources: ISBE article on False Prophesying. Multiple Scriptures related to false prophets Great signs and wonders - Notice that these are not routine signs and wonders (as if that would not be enough to mislead!) but "mega" (Greek = megas) signs and wonders! How great? They are so convincing that they could even mislead believers (if that were possible). Supernatural signs suggest a supernatural source, and in this case the source will be Satan not God. Paul describes the deceptive days of the Great Tribulation which will last 3.5 years: The one (2Th 2:8 - Antichrist) whose coming is in accord with the activity of Satan (Satan energizes the Antichrist), with all power and signs and false wonders, 10 and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved (Note the only antidote for Satan's deception is God's truth!). 11 And for this reason God will send upon them a deluding influence so that they might believe what is false, 12 in order that (term of purpose) they all may be judged who did not believe the truth, but took pleasure in wickedness (Notice they made a choice to reject truth, so in essence God rejects them). (2Thes 2:9-12) Signs (4592)(semeion akin to semaino = to give a sign; sema = a sign) is a distinguishing mark or symbol that carries a special meaning or like a simple sign points to something else. In Scripture when semeion used of God's miraculous works (that which is contrary to the usual course of nature) it points to spiritual truth. Hiebert says signs "are finger posts to a higher reality." (Ibid) Semeion can be a sign, a mark, a token, or a miracle with a spiritual end purpose. In other words a sign can be either natural or supernatural. A sign is an object, quality, or event whose presence or occurrence indicates the probable presence or occurrence of something else. In a number of NT contexts semeion takes on the sense of a miracle because of its unusual nature, especially as that which is contrary to the usual course of nature (e.g., Jn 2:23, Acts 4:16, 22 - And the KJV translates semeion as miracle 23x in John). These great signs and wonders are astonishing performances that are striking and have a dramatic effect on those who witness them. Have you ever seen a phenomenal magic trick that is so incredible that the first reaction of the audience is a gasp of utter astonishment and only after the gasp do they applaud? Wonders (5059)(teras) are similar to signs but appeal to the senses, being recognized as a phenomenon that needs to be explained. Hiebert adds that "Wonders views these signs with reference to the astonishment that they produce; they are startling, amazement-evoking portents." (Ibid) Teras is derived from the verb tereo which means to keep, watch and thus conveys the idea of something which due to its extraordinary character is apt to be observed and kept in the memory. It is a miracle regarded as startling, imposing or amazing. Teras refers to "something strange", a phenomena which compels one's attention and causes one to "look again" or causes the beholder to marvel. Teras is always in the plural and always translated "wonders." Wonders (teras) accompanied Moses (Acts 7:36; Sept.: Ex. 7:3; Deut. 6:22; 7:19; Jer. 32:20); Christ (John 4:48); and the apostles and teachers (Acts 2:43; 4:30; 5:12; 6:8; 14:3; 15:12; Rom. 15:19; 2 Cor. 12:12; Heb. 2:4). BDAG says teras is "something that astounds because of transcendent association -- prodigy, portent, omen, wonder in our literature only plural and combined with semeion." Friberg adds that teras refers to a "wonder, marvel, portent, something so unusual it arouses close observation." John gives good advice to those who see these amazing signs and wonders - "Beloved, do not believe every spirit, but test the spirits to see whether they are from God; because many false prophets have gone out into the world." (1Jn 4:1-note) The ESV Study Bible note adds "Christian faith is not spiritual gullibility. test the spirits. The unseen spiritual influences that guide people's speech and actions can be "tested" by observing their doctrine and conduct as well as by the gift of spiritual discernment (cf. 1Cor 12:10 = "and to another [is given by the Spirit] the distinguishing of spirits"; 1Cor 14:29 = "let two or three prophets speak, and let the others pass judgment."). (Bolding added) PURPOSE OF SIGNS AND WONDERS: TO LEAD ASTRAY So as to mislead, if possible - This description makes the point that these signs and wonders will have potentially great persuasive power. The "if" is an "if" of supposition, not of reality. In other words "if possible" implies these pretenders will not be able to mislead the elect. Mislead even the elect - As noted in the other uses of elect in Jesus' Olivet Discourse (Mt 24:22), this term refers first of all to Jewish believers. Clearly however this term (and the warning) is applicable to any Gentile believers during these last 3.5 years (e.g., see Mt 24:31). While a believer might be temporarily misled, it is impossible to continually mislead them to the end of their life. (Cp enduring to the end - Mt 24:13-not). Mislead (deceive) (4105)(planao from plane which describes "a wandering" and gives us our English word "planet") means literally made to wander and so to go (active sense) or be led astray (passive sense as of sheep in Mt 18:12-13). In spiritual terms, planao means to be made to err from the right way, the highway of truth and holiness. Straying in the spiritual sense occurs when one does not adhere to the truth (James 5:19) and/or forsakes the right way (see 2 Peter 2:15-note) If possible - It is not possible to continually mislead one who is chosen by God for salvation. In a sense, the converse truth is that those who endure to the end will be saved. (Mt 24:13-note). And remember they are not saved because of their own power or ability to endure, but because the omnipotent Holy Spirit in them continually enables them to endure! Stated another way, those who endure will demonstrate by their endurance that they are genuinely saved. John

Mateus 24:32-33

Wiersbe reminds us of the value of prophecy - The purpose of prophecy is not to entertain the curious, but to encourage the consecrated. Learn (3129)(manthano is related to the noun mathetes = disciple, literally a learner! The shut mind is the end of discipleship!) has the basic meaning of directing one's mind to something and producing an external effect. Zuck writes that according to manthano "learning is a matter of a pupil acquiring knowledge of content through a teacher to the extent that such knowledge is experienced in the life." Jesus uses the aorist imperative which is a command that conveys a sense of urgency. "Do this now" is the idea. Don't delay! It is very important to ponder this parable and fully grasp its meaning.

Mateus 24:37-42

Wiersbe - What kept the people from listening to Noah's message and obeying? The common interests of life—eating, drinking, marrying, giving in marriage. They lost the best by living for the good. It is a dangerous thing to get so absorbed in the pursuits of life that we forget Jesus is coming. (The Bible exposition commentary) As - Term of comparison of those days before the global flood preview what it will be like in those days before Messiah's return. Flood is kataklusmos which gives us our English word cataclysm, a large-scale and violent event in the natural world, a sudden violent upheaval. One English dictionary lists these synonyms for cataclysm: disaster, catastrophe, calamity, tragedy, devastation, holocaust, ruin, ruination, upheaval, convulsion, apocalypse, act of God. Flood (2627)(kataklusmos from kata = intensifies meaning + kludon = dashing or surging wave, a surge, a violent agitation of the sea from kluzo = to billow, dash over) is a noun that refers to an inundation, a deluge (as Noah's deluge - Mt 24:38,39, Lk 17:27, 2Pe 2:5). Most of the uses in NT and Septuagint refer to the Genesis flood (exceptions - Ps 32:6, Da 9:26, Nah 1:8). The related verb katakluzo means to surge over completely, to inundate (cover with a flood, figuratively to overwhelm), to deluge, to overflow or to submerge. Kataklusmos in the NT - 4x in 4v - Mt 24:38, 39; Luke 17:27; 2Pe 2:5 - As noted all refer to the flood in Genesis in Noah's day. Kataklusmos - 16x in 15v in the Septuagint, most describing the Genesis flood - Gen 6:17; 7:6,7, 10, 17; 9:11, 15, 28; 10:1, 32; 11:10; Ps 29:10; 32:6; Dan 9:26; Nah 1:8;

Mateus 24:37-42

Wiersbe - We "watch" when we stay alert and remind ourselves that our Lord may come at any time. When in your heart you delay His coming (v. 48), you start to lose your effectiveness and witness. Keep watching and working! (With the Word Bible Commentary) J R Miller - The great lesson Jesus taught His disciples was in the word "Watch!" which sounds in every-recurring strokes in His discourse like a great bell. Questions as to when or how are discouraged—but they are always to watch. We must be always watching—watching ourselves—lest we do wrong; watching our Guide—that we may follow Him closely and carefully; watching our duty—that we may always know it and do it; watching for danger—for on every hand danger lurks. It is not a safe world to live in—that is, it is not safe unless we watch, and unless we are in divine keeping. Satan is so vigilant, his approaches are so insidious and stealthy, and sin is so alluring and deceptive, that only sleepless vigilance can insure our safety. In this passage, however, the watching is for the coming of Christ, for which we are commanded to be always in readiness. He will surely come, and His coming will be sudden and unannounced. There will be a great final coming of Christ—but really He is always coming. The only way, therefore, to be prepared for Him at any most sudden moment, is to be ready all the time. If there is one hour when we relax our vigilance and cease to watch, that may be the hour when He will come. There is an old legend of a man who waited a thousand years before the gates of paradise, watching for them to open, that he might enter in. At last, yielding to weariness, he slept for just one hour. And during that hour—the gates opened for a few moments and closed again. Thus by being off his guard a little while, he missed his opportunity. The coming of Christ will be so sudden that no preparation can be made for it after He appears. We must learn to live so that there will not be a moment, day or night, when we would be afraid or ashamed to have Him come into our house or place of business and find us as we are. There is no day which may not be our last. Therefore, we should keep our work done up to the moment, finishing it every evening as if we were never to come back to it anymore. (Devotional Hours with the Bible) Be on the alert (1127)(gregoreuo) means to be watchful or to refrain from physical sleep. In the present context the idea is figurative, speaking of avoidance of spiritual stupor if you will. This calls for one to be spiritually alert, to be in a state of vigilance, and to be ready to respond to danger, emergency or opportunity. Paul like a commanding general issued four "staccato like" commands to the saints at Corinth to "Be on the alert (gregoreuo in the present imperative), stand firm (present imperative) in the faith, act like men (present imperative), be strong (present imperative). Gregoreuo is used by Jesus three times in the Olivet Discourse in Matthew (Mt 24:42, 43, 25:13) and three times in Mark's version of the Olivet Discourse (Mk 13:34, 35, 37). Be on the alert is in the present imperative which calls for a lifestyle of alertness! Make it the habit of your life to continually keep awake, refrain from sleeping (spiritually speaking). But remember that this heart attitude is not a matter of "self-effort!" The only way to obey this command is by daily dependence on the Holy Spirit Who continually directs our gaze to Jesus and excites in our hearts an eagerness and anticipation of seeing Him face to face. Stay wide-awake watching for Jesus. The New Testament writers repeatedly call all disciples of Jesus to be in an attitude of readiness for His return! Luke 12:37 Blessed are those slaves whom the master shall find on the alert (Young's Literal = "still watching" = gregoreuo) when he comes; truly I say to you, that he will gird himself to serve, and have them recline at the table, and will come up and wait on them. 1Thessalonians 5:2; 6 For you yourselves know full well that the day of the Lord will come just like a thief in the night… so then (term of conclusion) let us not sleep as others do, but let us be alert (gregoreuo) and sober. Revelation 16:15 "Behold, I am coming like a thief. Blessed is the one who stays awake (gregoreuo) and keeps his garments, lest he walk about naked and men see his shame." For (because) (hoti) is a term of explanation - Here Jesus gives the rationale for His command to remain spiritually alert. You - He is referring in the parable to the "head of the house" (Mt 24:43). How does one stay "watchful"? Paul says "Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving." (Col 4:2-note, cp Mt 26:41 below) Clearly if we are speaking to God through our Great High Priest, we are much more likely to prepared to see Him face to face! John alludes to this same heart attitude writing And now, little children, abide (present imperative = commands us to continually abide in Jesus - only possible by continual dependence on the Spirit) in Him, so that (term of purpose) when He appears, we may have confidence and not shrink away from Him in shame at His coming." (1Jn 2:28-note) Why do we need to "keep awake"? (1Pe 5:8 Acts 20:31 Mt 25:13 Mt 26:41) We have an Satanic enemy - Be of sober spirit (aorist imperative = conveys a sense of urgency = "Just do it!" enabled by the Spirit!), be on the alert (aorist imperative = conveys a sense of urgency = "Just do it!" enabled by the Spirit!). Your adversary, the devil, prowls about like a roaring lion, seeking someone to devour. (1 Peter 5:8-note) We have an internal enemy (flesh) - "Keep watching (present imperative = commands continual attention - only possible by continual dependence on the Spirit) and praying (present imperative = commands continual attention - only possible by continual dependence on the Spirit), that you may not enter into temptation; the spirit is willing, but the flesh is weak." (Matthew 26:41-note) What's the reward for maintaining vigilance until He returns? Jesus says "Blessed are those slaves whom the master shall find on the alert when he comes; truly I say to you, that he will gird himself to serve, and have them recline at the table, and will come up and wait on them… "And be sure of this, that if the head of the house had known at what hour the thief was coming, he would not have allowed his house to be broken into." (Lk 12:37,39)