OLDER MARK COMMENTARIES NOT TO OVERLOOK

While most articles center upon modern commentaries, many have a tendency to overlook the older commentaries. Here are commentaries that are at least 20 years old, but still in print.

The student or Pastor should not overlook these commentaries on MARK.

THE GOSPEL ACCORDING TO ST MARK by C.E.B. Crainfield. Although better known for his work on Romans, this is a valuable exegetical study. He interacts with ancient manuscripts and other Bible scholars. A worthwhile addition to your bookshelf.

THE GOSPEL ACCORDING TO ST. MARK by Vincent Taylor. Good exegetical commentary, although on the critical side. Some knowledge of Greek is needed. Still helpful. (May be out of print).

THE GOSPEL ACCORDING TO ST. MARK by Henry Barclay Swete. At one time it was regarded as one of the best exegetical commentaries. It was first published in 1898 and is more conservative than Taylor. Some Greek knowledge needed.

THE TRANSFIGURATION of CHRIST

[This is a reposting from our Website: www.bereanadvocate.com  Because of some renewed interest we are also posting here on the blog] 

One of the major events in the life of our Lord Jesus Christ is the transfiguration.  It is an astonishing event.  Yet, evidently few theologians see much theological significance to the event.  In a search of works on Theology, the vast majority of them never treat it.  Nothing beyond a sentence or two, if any, can be found in theologies of Charles Hodge, William G. T. Shedd, A. H. Strong, Henry Thiessen, Wayne Gruden, Charles Ryrie, or Charles Baker.  I did find some treatment to it in works of J. Oliver Buswell and Lewis Sperry Chafer.  Why is that, especially in the light that it is given in all three of the Synoptic Gospels and in the epistles of Peter? I wish I knew.  It has been mostly left to the task of the commentators to give us the significance of this important event.

In referring to the event, Matthew and Mark use the term, transfigured, which is the word metamorphoo in the Greek.  The word means to change into another form, or change forms.  It is used four times in the New Testament, two of which are used of this event (Matt. 17:2; Mark 9:2).  The Gospel of Luke how ever uses the word “altered.’” It is the Greek word egeneto heteron, which means to become different. Peter mentions both events in his letters (1 Pet. 5:1; 2 Pet. 1:15-21).  Peter calls himself a “partaker of the glory that shall be revealed,” thus referring to the event by the word glory. At the transfiguration he partook of the glory of Christ that will be revealed to all in the future. And in 2 Peter 1:16 he confirms that he was an eyewitness to His (Christ’s) majesty, which refers to the event of the transfiguration.  The New Testament places great importance and significance to the event.

Luke chapter 9 is centered upon identification of Jesus as the Messiah.  In this chapter, Herod wants to know who Jesus is, he fears him to be Elijah, or even John the Baptist resurrected (9:7-9).  The population commonly entertains these opinions. Edersheim reminds us that “however men differed on these points, in this all agreed…they regarded Him not as an ordinary man or teacher.”1 However, Christ asked his disciples who He was, and Peter makes his great confession that He is the Messiah [Christ] of God. (Luke 9:18-21).   What the masses missed, and the leadership of the nation refused to entertain, Peter knew and professed. This marks the great turning point in the ministry of Christ.  Before this identification, Jesus never taught of his coming death.  Matthew says “from this time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priest and scribes, and be killed, and be raised again the third day” (Matt. 16:21).  Why is that important?  Because the disciples needed to know who He was before He could teach them what He was to do.  If they saw him just as a great man, then there would be no significance to his death.  He was the “Christ, the Son of the living God” (Matthew 16:16) But He being the Messiah, the Son of the living God, now that is another thing.  A week or so later, Jesus continues to reveal his identification of who He is by showing them His glory at the transfiguration.

The Announcement (Luke 9:27).

At the end of his teaching, Jesus tells them “there are some standing here, which shall not taste of death, till they see the kingdom of God” (Luke 9:27). That is an interesting statement. The announcement entails three things.  First, some, but not necessarily all, of them will be a part of the event. Second, they will not die before that happens.  Third, what they will see is thekingdom of God.  But what is the meaning of this?

The Actual Event (Luke 9:28-36)

All three of the Gospels connect the announcement with the event of the transfiguration. The event took place 6 days later says Matthew and Mark, while Luke places it 8 days later. Some have wondered about the difference, but this is easily explained.  As Baker points out, “There is no contradiction.  The six days are exclusive; the eight are inclusive.”2 In other words, Mark and Matthew count the days between the events, while Luke included the days these things happened in his count.  At that time, Jesus took Peter, John, and James up into a mountain to pray. Thus, this event was limited to some of the Twelve not all of them, for these four were “all alone” (Mark 9:2) upon the mountain.  Their purpose of going was prayer. During this time, several distinguished features took place.

1.      The Glory of Jesus was Revealed (Luke 9:29)

The picture is clear.  Jesus is praying, the disciples are asleep (29-32).  During this time, the Lord was transformed or transfigured.  It must be made clear, as Brock points out, “this is a transformation, not a vision.”3 “The fashion of His countenance was altered, and his raiment became white and dazzling,” declares Luke. Matthew (17:2) adds, “his face did shine as the sun.” The emphasis is on the outward appearance of Jesus. This glory radiated outward from the very essence of His being.  God rolled back the veil of humanity, and allowed the divine glory and splendor of deity to shine forth, revealing Christ in all the majesty of His Messiahship. “This was none other than a revelation of the essential glory of God that belongs to Jesus Christ,” declares Pentecost.4  He is the “brightness” of God’s glory (Heb. 1:3).

2.      The Appearance of Moses and Elijah (29:30-31)

Moses and Elijah appear “in glory” with Christ during this time.  All three Gospels witness to this fact.  Various reasons have been given why these two made their appearance.  Some suggest it shows the unity of the law (Moses) and the prophets (Elijah).5 If this was the case, wouldn’t Isaiah be a better representative of the prophets, since he centers his prophecy on the coming Christ or Messiah?  Others seem to say these two represent that the kingdom will include saints that died (Moses), and saints that did not see death (Elijah).6 This does not seem likely, since the truth of the rapture of the church was not revealed, and had nothing to do with their expectation of the earthly Kingdom.  It seems to me, a better explanation centers around what they discussed with Jesus.  They “spoke of His decease which He should accomplish at Jerusalem.” The Greek word used by Luke and translated decease is the word Exodus!  Why Moses and Elijah?  Because they best represent what Christ was to accomplish upon the Cross.  As the Exodus accomplished redemption and liberty to the nation, so the work of Christ does the same for all the saints. Before the earthly Kingdom could be established the Messiah must suffer and die.  Elijah signifies the hope of the coming kingdom after the death of Christ. The last prophecy of the Old Testament ties the coming kingdom to the appearance of Elijah (Malachi 4:5-6).  Bock notes that Elijah “is consistently a figure of eschatological hope” of end time deliverance.

3.      The Witness of Peter, James, and John (29:32-33)

It is no accident that the disciples woke up during this time.  The appearance and transfiguration lasted long enough for them to become “fully awake,” and see the glory and the two men. They also fully recognized Jesus, Moses, and Elijah.  They saw it in its reality; this was not a vision.  John testifies to that when he writes: “and we beheld His glory, the glory as of the only begotten of the Father” (John 1:14).  Peter testifies He knew the power and coming of the Lord because he was an eyewitness of His majesty, and saw that Christ received honor and glory, when he heard the voice of God upon the mountain (1 Peter 1:16-17).

In fact, Peter on seeing the event suggested they build three tabernacles, one for each person in the transfiguration (29-33).  Pentecost says Peter was suggesting an observance of the Feast of Tabernacles.  For the feasts was a memorial to the Exodus, and it also “anticipated Israel’s final gathering as a nation…under the beneficent rule of the promised Messiah.”8 However, if this is so, Peter himself did not know what he was saying (Luke 29:33).

4.      The Voice from Heaven.

While Peter was making his suggestion, a cloud came and overshadowed them.  As the disciples entered the cloud, they were scared.  At that point they heard the confirmation of God speaking from heaven.  “This is my beloved Son, in whom I am well pleased: hear ye Him,” (Matt. 27:5). God “authenticated both the person and work of Christ.”9 Stein observes that, “In contrast to the Voice at Jesus’ baptism, which was addressed to Jesus…here the Voice is addressed to Peter, James and John.”10 They fell to the ground in worship and reverence.  Matthew says Jesus came and touched them and told them to arise, and upon lifting their eyes. When they opened their eyes they saw only Jesus.  Instantly everything was back to normal.

The Aim of the Transfiguration.

There is great theological significance to the transfiguration; even though most theologies do not deal with the event or significance.  The event was designed to do several things:

       (1) It is a fulfillment of the promise given to the twelve that some of them would not taste death until they saw the kingdom of God. The Gospel writers all connect the promise and the event.  The transfiguration “was a miniature and premature picture of the Second Coming of Christ to established His Kingdom.”11  This was necessary because of the coming postponement of the kingdom because of Israel’s rejection of the King and His Kingdom. However, this postponement was still a mystery and was not revealed until the Apostle Paul revealed Israel’s fall (Rom. 11:25).  It in no way replaces the future of the earthly kingdom in the Millennium, which will be established at the Second Coming of Christ.

(2) It confirms the identification of Jesus as the Messiah.  He is the Messiah that the Law and the prophets foretold.  This event was the heavenly ratification of His Messianic calling and glory, and a foretaste of His kingdom.

(3) It confirmed that Israel’s Messiah would experience a cross and then a crown. The transfiguration, while it revealed His glory, confirmed His work as Saviour, by His death.  His death was necessary for His crown.  His exodus was necessary to accomplish His kingdom. In the plan of God it is clear that the crown (kingdom) would come by the way of the cross (His death). 

(4) It confirms the reality of life after death.  Moses and Elijah both continued to live.  They were present with Christ at this event.  They talked and communicated.  Walvoord points out that “the fact that they both have bodies gives some support to the idea of an intermediate body in heaven prior to the day of resurrection.”12 It is also a testimony to the fact of the resurrection to possess the kingdom.  Death will not prevent the believer from full participation in the kingdom of God.

The transfiguration is vital to the understanding of who Christ is and what He was and is to do. It affirms His deity, glory and Messiahship.  To Israel it speaks of the realization of the coming earthly Kingdom when Christ comes again and rules over them and the world as the prophets has promised. To the saints of this dispensation it affirms the reality of what also awaits us when Christ comes for His Body, the Church, and takes us into “His heavenly kingdom” (2 Tim. 4:18).  For Paul declares that at the rapture, “we shall be changed, in a moment, in the twinkling of an eye…” (1 Cor. 15:51-52.) The word changed is the word “transfigured.” We will have a body like His glorious body. The transfiguration is truly a glimpse of the future!

(Footnotes)

1  Alford Edersheim, THE LIFE AND TIMES OF JESUS THE MESSIAH, (Eerdmans, Grand Rapids, 1965), 2:79.

2  Charles F. Baker, UNDERSTANDING THE GOSPELS, (Grace Publications, Grand Rapids, 1978), 135.

3  Darrell L. Brock, LUKE, (InterVarsity Press, Downers Grove, 1994), 172.

4  J. Dwight Pentecost, THE WORDS AND WORKS OF JESUS CHRIST, (Zondervan, Grand Rapids, 1982), 256.

5  Alan Hugh M’Neile, THE GOSPEL ACCORDING TO ST. MATTHEW (Macmillan, London, 1915), 251.

6  Margaret Thrall, “Elijah and Moses in Mark’s Account of the Transfiguration” NEW TESTAMENT STUDIES, 1970, 305-17.

7  Bock, Darrell L, JESUS ACCORDING TO SCRIPTURE, (Baker, Grand Rapids, 2002), 173.

8  Pentecost, 257.

9  Pentecost, 258

10  Robert H. Stein, JESUS THE MESSIAH, (InterVarsity, Downers Grove, 1996), 172.

11  Pentecost, 256.

12  John Walvoord, MATTHEW: THY KINGDOM COME, (Moody Press, Chicago, 1974), 129.

Olivet Discourse #15

PARABLES ON READINESS

Matthew 24:42-51 / Mark 13:34-37

Jesus exhorts “Watch therefore: for ye know not what hour you Lord doth come” (Matthew 24:42). This is the chief exhortation of a parenthetical section of parables. It is the result of the preceding parable (indicated by the word “therefore”), and an incentive or bridge for the parables that illustrate the need for such watchfulness. They are to watch because the exact time of His coming is unknown.

Based upon the exhortation to watch, Christ proceeds to give three parables. The words “but know this” form the connection between verse 43 and verse 42. Verse 42 is the keynote. Christ now couples suddenness with the theme of preparedness, but centers his thoughts on preparedness. They are to be on the alert. Hendricksen notes that “because the tense used in the original ‘Be ready at all times’ interprets the sense of the original.”[1] The following parables illustrate and explain what it means to be ready. In these parables we see that readiness is not a state of non-activity, but a state of action.

THE WATCHFUL HOUSHOLDER—Matt. 24:43-44

This first parable deals with a house owner who must watch for a burglar. He is to be prepared because he does not know when the burglar is coming, for if he knew that he would only be prepared at the time of his coming. A burglar will strike suddenly, without notice, thus the owner must be prepared. The point is obvious. The comparison of the Lord’s return to that of a burglar in the night is a common illustration in Scripture (1 Thessalonians 5:2-4; 2 Peter 3:10; Revelation 3:3, 16:15). In these passages the idea of unexpectedness and the danger of unpreparedness for the coming event is a common thread. “Therefore be ye also ready” (Matthew 24:44) is again emphasized. It is in the present tense which denotes a continual readiness. They are to be on a twenty-four hour alert, continually ready for His coming.

The reason is “for in such an hour as ye think not the Son of man cometh” (Matthew 24:44).  It indicates the feature of surprise of the event. It happens when you least expect it. Even those who are watching will be surprised, but they are prepared. This exhortation is for those tribulation saints alive at this coming. However, there is application to all believers to be prepared to meet the Lord.

THE TWO SERVANTS---Matthew 24:45-51

The second parable deals with two servants (Matthew 24:45-51). It was common in those days for wealthy people to put their household in charge of capable servants. These servants/slaves would be accountable to the owner for how they ran the household. The owner could come at anytime for an accounting, for which they must be prepared. In this parable we find two servants who were given such a responsibility while the owner is away for a time. One servant is faithful. Reward comes to this one. He is found reliable and accountable to the trust placed in him. He is not demoralized by delay, keeping things in the state of readiness for the master’s return. Such a servant is not only blessed, but promoted and rewarded (Matthew 24:47).

On the other hand, there is the “evil servant” (Matthew 24:48). He is not ready for the master’s return. He is characterized as:

• Not watchful. William Barclay has said, “To live without watchfulness invites disaster.”[2] This is certainly true of this servant.
• He exhibits the wrong attitude. His attitude is unconcern, carelessness, and irresponsibility. He does not take seriously the idea of accountability. He expresses “it’s not mine why should I care” attitude.
• He is outwardly cruel. This is displayed by his actions of carousing and cruelty toward other servants of his master. Carelessness leads to cruelty in the use of people and resources.

When the Master returns, the evil servant is not ready and totally unprepared. The result is punishment. Those who are like this servant at the return of the Lord will likewise be punished. The punishment described (“weeping and gnashing of teeth”) “refers to the retribution of those who are judged before the millennial kingdom is established (Matthew 8:12; 13:42, 50; 22:13; 25:30).”[3]

THE PORTER—Mark 13:34-37.

Mark gives a different parable at this point in the discourse. His parable is that of a doorkeeper or porter. In this parable, the master of the house gives the doorman instruction to be alert in his absence. The reason is twofold:

• “For ye know not when the master of the house cometh” (Mark 13:35). Again in this we see the theme of suddenness and uncertainty of the master’s return.
• Upon the return of the Master, he does not want to find the doorman “sleeping” (Mark 13:36). Sleeping is the opposite of alertness and denotes laxity. Such laxity in the army will get you shot. He is not to be derelict in his duty, nor are we. The servant who is to be found faithful must be found alert and eagerly watching for the return of the master.

The purpose of these parables is the same. They act as warning to the ones who will be living during that time of the second coming of Christ. As Pentecost observes: “The individuals living through that period will not know when during the process of the seven years of the Tribulation actually commenced. Thus while they will know they are living in the last days and that the coming of Christ is near, they will not be able to determine the actual day or the hour. In the light of the uncertainty of the actual time of Christ coming, those who will be expecting Him momentarily should be on guard and alert.”[4]

However, we who live today in the dispensation of grace are not off the hook for being on our guard and being prepared. The rapture of the church also requires us to expect Him momentarily to meet us in the air. We need to be prepared, just as will the tribulation saints.

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[1] William Hendricksen , NTC: THE GOSPEL OF MATTHEW, 871,

[2]  William Barclay, THE GOSPEL OF MATTHEW, 2:317

[3]  Standley Toussaint, BEHOLD THE KING, 282.

[4]  J. Dwight Pentecost, THE PARABLES OF JESUS, 147-148.

OLIVET DISCOURSE #14

WATCHING
Matthew 24:35-41; Mark 13:31-32; Luke 21:33

All three of the Gospels record the warning to watch at the end of the parable of the fig tree. They clearly start by making a declaration of certainty. Christ says, “Heaven and earth will pass away, but My words will not pass away.” This is a statement of divine assurance. These events will happen before the 1000 year Kingdom of our Lord is established.

Still many want to find past fulfillments in history, and to spiritualize events to which there is no historical fulfillment. To spiritualize this discourse into a past fulfillment destroys the tone and certainty of these words. Spiritualizing the text places the fulfillment on unstable ground. It makes the mind of the interpreter the authority, not the facts in the text. For example, those who see the fulfillment of the discourse including the second coming of Christ have a problem. They try to solve this as being a visitation of judgment at the destruction of the city of Jerusalem and the Temple. This destroys the literal sense of the prophecy for no other reason than to uphold their view that the discourse had to be fulfilled in 70 AD. They have to spiritualize this second coming because there was no visible, bodily return of Christ. This prophecy calls for such a fulfillment before heaven and earth pass away, which is the customary, ordinary meaning of the passage.

EXACT TIME UNKNOWN

Matthew 24:32-25 deals with what the disciples can know with certainty. The text reads, “when you see all these things, recognize that He is near, right at the door” (Matthew 24:33). The purpose of the Tribulation is not simply a time of judgment, but a signal to the nearness of the second coming of Christ. When one sees these events being fulfilled one can know the nearness of His return to earth. Although certainty of His return can be known, the exact time cannot be known. “But of that day and hour knoweth no man, no, not the angels of heaven, but my father only” (Matthew 24:36). To speculate about the exact time of the Lord’s return is unfruitful and undesirable. No one knows, nor can anyone know the time.

EXHORATION TO WATCH

The reader not to speculate as to the time, but to watch and be ready. Both Luke (31:34-36) and Mark (13:33) record the exhortation to take heed and watch. Cranfield observes that “ignorance of the date of the End is not an excuse for being unprepared, but a reason for unceasing vigilance.”[1]

Watchfulness is not simply needed because of the certainty of these events, nor their seriousness, but because of their suddenness. The word “suddenly” in Luke 21:34 is the word aiphnidious in the Greek and is used only twice in the New Testament. It is used here and 1 Thessalonians 5:3. Both texts deal with the same events, the tribulation of those days. In 1 Thessalonians 5:3 the word has a place of emphasis. It carries the idea of very, very sudden destruction. The idea is that this will come so suddenly, that it will catch many completely unprepared. Believers of that day must be diligent to watch so they will not be caught unaware. All believers in all dispensations are to be waiting, watching, and working for the Lord Jesus Christ.

ILLUSTRATIONS

The Lord Jesus, besides warning the readers to be watchful, illustrates the need for such watchfulness. Two examples are given:

Days of Noah (Matthew 24:37-39)

Many look upon this illustration as simply a comparison concerning the corruption in Noah’s day and the last days. The comparison is that history will repeat itself. They state that “if ever there was a time in the world’s history which resembles the days of Noah, this is it”[2] (meaning our own day). While this observation may be valid and true, it seems to me the main point is their unpreparedness for the judgment of the flood. While Noah was a preacher of righteousness and warned of the judgment, his message was unheeded. This unpreparedness came because of unbelief and disobedience.

As judgment came suddenly upon the generation of Noah, likewise it will come suddenly during the Tribulation. Even with all the signs being fulfilled in that day, men will not recognize what is happening, and will be unprepared. They will continue to eat, drink and be merry as if nothing is going to happen. They will continue in the unpreparedness of unbelief, just as in the days of Noah. The Tribulation saints are not to be caught unprepared. They are to watch, pray, wait, work, and be prepared as Noah was in his day.

One taken, the other left (Matthew 24:40-41).

Next Jesus gives the illustration of the two in the field and the mill. In each case one is taken while the other one was left behind. The theme of suddenness is continued in this illustration. The event happens without warning.

Because of the suddenness of this event, many have confused this as an illustration of the rapture of the Church. Alexander Reese argues the rapture on the basis of suddenness and the word “taken.” He says the Greek word paralambano is opposed to any idea of judgment for the word is used “exclusively in the sense of taken away with, or receive, or take home in a friendly sense.”[3] However, that is not the case. In John 19:16 the same word is used of the soldiers who “took charge of” Christ. Christ was not taken in a friendly manner, he was taken to judgment. These who are taken in this illustration are taken in judgment, not raptured.

 
The two illustrations are related in that those taken were judged and received the just reward of their unbelief. Just like in Noah’s day unbelievers received the judgment, only Noah and his family were left. Noah was left to inherit a new earth. Likewise, the ones left in this illustration are left to inherit the Kingdom. I believe that this applies directly to the end of the Tribulation, not the church age. The theme of these illustrations is the suddenness of the events and the importance of being prepared for the coming of the Lord to set up His Kingdom on earth.

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[1]  C.E.B. Cranfield, “St. Mark 13,” 296.

[2]  Carl Armerding, THE OLIVET DISCOURSE, 47-48.

[3]  Alexander Reese, THE APPROACHING ADVENT OF CHRIST, 215.

OLIVET DISCOURSE #13

THIS GENERATION

Matthew 24:34  (cf. Mark 13:30, Luke 21:32).

All three of the Gospels report that the first statement after the parable of the tree is: “Truly I say to you, this generation will not pass away until all these things take place.” This saying has caused great confusion and is one of the most difficult statements ever to be spoken by our Lord. Bible students have tried to overcome the difficulty with a number of suggestions.

The suggestions have centered on the word “generation.” What does the word mean? The Greek word is genea. According to Abbott-Smith it has several meanings:

1.      Race, stock, or family.

2.      Generation; (a) of contemporary member of a family: (b) of all the people of a given period: (c) the period covered by the lifetime of a generation, used loosely in place of successive ages.[1]

From the meaning of the word, it these are the suggestions proposed:

1. There are those who see this as the justification for applying the discourse to the events of the destruction of the city and temple in 70 AD. They hold that “this generation” can mean only those who lived in the first century. This appears to be the logical and obvious meaning. However, there is one big problem—“all these things” did not happen in the first century. To take such a strict literal interpretation means portions of the prophecy have to be spiritualized, such as the second coming of Christ. The second coming of Christ is part of the discourse and included in the phrase “all these things,” yet it did not happen. The generation that is hearing these words did not see “all these things.”
2. Another explanation is that the term refers to the word meaning “race.” Many hold to this view. In this sense, it would mean that the Jewish race would not vanish before these events take place. History would certainly uphold this interpretation. Attempts have been made to do away with the Jewish race, but all have and will fail. The Jews will not be exterminated. Hitler in World War II could not do it. God will keep them by His providence and protection. Israel will survive as a people until the end of the age. J. Dwight Pentecost tells us that “this seems the best explanation”[2] for the meaning of the word genea.
3. Another explanation is that the term refers to the generation that is alive at the time of fulfillment of the events. John Walvoord expounds this view: “The term generation is understood to mean just what it normally means, namely, 30 to 100 years, or a generation, a life span. But the generation referred to in the expression ‘this generation’ is not the generation to whom Christ is speaking, but the generation to whom the signs will become evident. In effect He is saying that the generation which sees the specific signs, that is, the great tribulation, will also see the fulfillment of the second coming of Christ. On the basis of other Scriptures, teaching that this period is only three and one-half years, this prophecy becomes a very plausible explanation.”[3]
   While this view may be plausible, there is a note of warning we must make. Many who hold this view insist that this parable represents Israel, and that the “this generation” refers to our own generation, which has seen the rebirth of that nation. John Phillips hold this and declares: “There can be little doubt that our generation is the generation that has witnessed the budding of the fig tree, the rebirth of the state of Israel, and the beginning of ‘all these things’ which come from the body of the prophecy.”[4]
   This view makes the view applicable to the church of this dispensation. As we have noted before, the parable does not necessarily apply to the nation, rather the fig tree is tribulation. The rebirth of Israel as a nation was necessary for these things to happen, but do not indicate that these things are happening. It is dangerous to hold that we are the generation during which fulfillment will happen. This present generation may or may not be the generation that enters the Tribulation. We are not the disciples that will enter the tribulation, for the church will be raptured before that takes place (1 Thess. 4:13-18).
4. Another suggestion is the explanation by C.F. Baker. He holds that it was the generation that Christ was addressing is meant. However, the fulfillment was conditional. He writes: “…that this statement contains an untranslatable particle ‘an’ which indicates that a certain thing could happen under certain conditions. In other words, all of these things could have come to pass in that generation if certain conditions had been fulfilled. What are those conditions? Plainly, the condition was that Israel repents and be converted, which Israel did not do. Since the condition was not fulfilled, the events did not come to pass. But, of course, they will yet come to pass at the end of the age.”[5]
   This view upholds the customary meaning of generation is plausible and worthy of consideration. The natural meaning of the text means the generation in which Christ is speaking to. If this present dispensation of the mystery (Eph. 3:1-10) did not suspend and postpone the events foretold, then that generation would have seen the complete fulfillment of this prophecy. However, the Mystery was revealed and brought in the dispensation of grace, thus postponing the fulfillment of this discourse. It will now be the generation of the Tribulation that will not pass away before complete fulfillment takes place. This view allows the phrase “this generation” to be taken in its natural and customary use when Christ spoke these words, and also explains why the fulfillment was delayed unto a future generation.

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[1]  G. Abbott-Smith, A MANUAL GREEK LEXICON OF THE NEW TESTAMENT, 89.

[2]  J. Dwight Pentecost, THINGS TO COME, 281.

[3]  John F. Walvoord, “Christ’s Olivet Discourse on the Time of the End,” 24.

[4]  John Phillips, EXPLORING THE FUTURE, 167.

[5]  C.F. Baker, UNDERSTANDING THE GOSPELS, 227.

OLIVET DISCOURSE #12

PARABLE OF THE FIG TREE

Matthew 24:32-41

Mark 13:28-32

Luke 21:29-33

 

The parable of the fig tree begins a new section of the Olivet Discourse. Up to this point Christ had centered on the events of the end of the age. Now Christ begins a series of parables that illustrate the ethical or practical points that result from knowing the truth of these events.

The word parable means a “placing alongside of,” for the purpose of comparison or illustration. Parables are not abstractions, but concrete illustrations taken from life or nature to portray, explain, or demonstrate a particular truth. Christ uses them here “in order to give practical exhortation to those witnessing these events.”[1] Preparedness is the common theme in the parables that follow. Believers in every dispensation must be prepared to defend the truth (1 Peter 3:15), ready for good works (Titus 3:1), and ready to meet the Lord (Matthew 25:10). Especially those living in the end times.

PARABLE OF THE TREE

The first parable is commonly known as that of the fig tree, although it could better be called the parable of the trees, since Luke adds the reference “all the trees” (Luke 21:29). Simply stated, the truth of this parable is that as the tree brings forth leaves, the sign of summer is near, so when these events spoken of in the discourse come about, it will show the nearness of His coming. This leads to the exhortation for believers to “watch,” to be alert.

As simple as the parable seems, it has caused a number of problems to Bible students. The basic problem centers on imminence of the events and reconciliation with history. A number of attempts have been made to reconcile these words with history.

One such attempt is know as the “Kansequente Eschatologie” view. This view asserts that Jesus was mistaken. That the end did not come. Jesus was simply wrong. This view is not acceptable.

Jesus was not mistaken. These events were near when Christ spoke them. According to Old Testament prophecy they were next in line to be fulfilled in the program of God. After the cutting off of Messiah (His crucifixion), the 70^th week of Daniel 9 was to occur. In fact, Peter on the day of Pentecost states “this is that,” indicating he saw it as the beginning of these events. He tells Israel to repent. He indicates that if they repent, Jesus would return to set up the Kingdom (Acts 3:19-20). Their understanding was correct as to what was happening. However, Israel never repented. These events were interrupted and delayed.

What they did not know or see was the calling of Paul and what he calls the dispensation of the Mystery (Ephesians 3:9). God delayed or interrupted the flows of Old Testament prophecy to bring in a new dispensation: the dispensation of grace. This new dispensation was revealed to the Apostle Paul (Ephesians 3:1-10). This present dispensation is introduced between the 69^th and 70^th week of Daniel, thus postponing the events until after the “fullness of the Gentiles” (Romans 11:25-27). Christ did not reveal these facts on the discourse because they were hid in God until revealed to and through the Apostle Paul. Christ did not reveal the new dispensation for two main reasons: First, because the kingdom, while at hand, was not offered until the day of Pentecost (Acts 3:9). Second, the new dispensation could not be revealed without invalidating the offer of repentance to the nation Israel.

Christ was not mistaken. The prophetic process was not stopped until after they refused to accept the offer of the kingdom and repent as a nation. They there were temporarily set aside until after the new dispensation. Israel and the world still will face the truth of this discourse. The 70^th week of Daniel has been interrupted, postponed, but not canceled. It will take place during the tribulation period.

A second view, held by many dispensationalists, is that the fig tree is a type of Israel. By holding this view, they see this parable as fulfilled in this present dispensation of Grace, and apply it to Israel becoming a nation. Gaebelein observed in this application, “that now we behold Israel like a budding fig tree, signs of new national life and in this a sign of the times, is certainly not wrong. It tells us of the nearness of the end.”[2]

While I believe Israel becoming a nation sets the stage for the end times, it does not necessarily tell us of its nearness. However, the passage is not talking about the present renewal of Israel as a nation. This can be seen by three observations:

First, the fig tree is not an automatic reference to Israel. While the fig three represents Israel on some occasions, it does not necessarily do so here. Walvoord states: “In the absence of any specific Scripture making the fig tree as a type of Israel, it is better to interpret the fig tree as a natural illustration which is quite common in Christ’s teaching.”[3]

Second, nowhere in this chapter does it speak of the restoration of Israel as a nation. The text assumes Israel is in the land when these events occur.

Third, the text itself explains what the fig tree represents: “all these things” (Matthew 24:33). The phrase refers back to the preceding signs and events that will take place in the tribulation. The tree is an illustration of the tribulation, when these signs will come to fulfillment, thus indicating the nearness of the Lord’s return. What Christ is saying is simply when you see these things begin to occur you can know His prophetic return to earth is near.

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[1]  J. Dewight Pentecost, THINGS TO COME, 213.

[2]  Arno C. Gaebelein, MATTHEW, 513.

[3]  John F. Walvoord, “Christ’s Olivet Discourse on the Time of the End,” 23.

OLIVET DISCOURSE #11

THE SECOND COMING OF CHRIST

Matthew 24:49-31

Mark 12:26-27
Luke 21:24-28

 

Upon completion of the great tribulation the Son of Man will return to earth in all His Glory. This is the climax of prophecy, as well as history. This passage is rooted in the Old Testament. The expression “in those days,” used in Mark’s gospel, “is an Old Testament stereotype associated with eschatological events.”[1] It must be interpreted in that context of end-time events.

Certain events are associated with the second coming of Christ. Christ now draws them to our attention. Although there are a number of events, they all happen “immediately” upon His return to earth to set up His kingdom here on earth.

CELESTIAL DISTURBANCES

Celestial disturbances have always had a prophetic significance in Scripture. The Old Testament is full of predictions of these types of disturbances, especially in connection with the Day of the Lord (Isaiah 13:10; Ezekiel 32:7; Joel 2:10, 31; 3:15-16). The celestial disturbances cause the sun, moon and stars to fail to give light to the earth. The New Testament continues these predictions concerning the end-time events (Acts 2:20; Revelation 6:12-13; 8:12). These disturbances take place at the second coming of Christ, “immediately after the tribulation of those days.”

Luke reveals the impact these commotions will have on earth. They will cause great dismay or distress (Luke 21:25). The Greek word is sunoche, meaning anguish. Marshall say the word was used in connection with Greek astrological signs, indicating “dismay caused by unfavorable omens.”[2] Anguish is acute mental or physical suffering. In case of these heavenly commotions it will be both mental and physical. In the book of Revelation, such commotion is described in the context of great physical suffering (Revelation 8:10-12; 16:9). In Matthew 24 the anguish is from the sudden realization by those who are lost that they had rejected and fought against truth and the true Messiah. This anguish is accompanied by perplexity. The word in the Greek, aporia, means to be without resources; to be at a loss; to be at wits end. They will be in great anguish and at a loss for a solution, for there will be no solution for them because they have rejected the only resource and solution for their salvation: acceptance by faith of the Lord Jesus Christ (John 3:16-18).

These events will be so distressing that there will be “men fainting from fear and the expectation of the things which are coming upon the earth” (Luke 21:26). They will be scared to death. The Greek word for “fainting from fear” is apopsucho, literally meaning “to stop breathing” thus to faint.[3] It is vital that we remember that these are signs “of God’s power and overruling providence…are a terror only to the faithless.”[4] The believing remnant will have no reason to fear, but to rejoice in the coming of Christ. To them it will be a day of glory. The redeemed will be excited because these signs will signal their final and physical redemption.

THE SIGN OF THE SON OF MAN

Matthew 24:30 says “then the sign of the Son of Man will appear.” Neither Mark nor Luke refers to this sign. The exact identification of the sign is not clearly given, but is simply stated in the text. There have been many suggestions given about the identification of this sign. Some suggest it is the sign of the cross in the heavens; others suggest it is the Shekinah glory; while others take it to be the appearing of Christ Himself. The best interpretation is that it is the appearing of Christ Himself. There are two main reasons for this: First, this verse alludes to Daniel 7:13, the context of which is the coming of Christ. Second, there is no distinction between the sign and the coming. These things happen together. Plus, the grammar suggests there is no distinction between the sign and His appearance. Lenski says: “Why seek for a distinction? In v.3, ‘the sign of thy Parousia and the complete finish of the eon’ as the two genitives indicate, refer to the comprehensive signs that foretell that Parousia and the end. In ‘the sign of the son of man’ the genitive is subjective; the sign by which he shows his presence; not objective; the sign which points to him as being about to come. The stress is on the verbs, all of them are placed forward for this reason…. And the first and the last are correlative: ‘there shall appear,’ and, of course, at once all the tribes of the earth ‘shall see these.’ No sign, say a glowing, dazzling light shall hang over the earth for a shorter or a longer period after which the Son shall arrive. All will be one grand act: the Son’s manifestation in glory will be what the tribes see.”[5]

THE COMING OF CHRIST AS DELIVERER

The coming of Christ will be visible, powerful, and with great splendor. Acts 1:11 tell us that when Christ returns it will be in the same manner as He left this earth. He left from the Mount of Olives in the clouds and He returns there in the clouds. Although only the disciples saw Him leave, all men will see His return. In the age of telecommunication we have a better understanding of how this can happen. Events can be seen instantly from around the world today. The word “coming” suggests a physical and visible event. The Greek word is parousia. The word is used of the coming of Christ not only in Matthew 24, but 1 Corinthians 2:19; 3:13; 4:15; 5:23; 2 Thessalonians 2:1, 8; James 5:7-8; 2 Peter 1:16; and 1 John 2:28. Braumann says the word denotes presence on one hand, and on the other hand, arrival. He says “the noun is used for the arrival of a ruler, a king, emperor, or even troops.”[6]

The word however is not unique nor a technical term for the second coming. C.F. baker points out that it can be used of the rapture: “…it is not a technical term in Scripture for a singular coming of Christ. Since Christ will come for the Body and be present with the Body, and since He will come to earth and be present on earth, the word parousia can be used with equal fitness for either event.”[7] It is a mistake to take the term exclusively for the second coming of Christ. Likewise it is a mistake to combine the truth of the rapture with the second coming of Christ. The second coming has special reference to the nation Israel. The rapture applies to the Church, the Body of Christ (cf. 1 Thess. 4:13-18). The rapture happens before the tribulation.

What happens at the end of the tribulation almost exclusively deals with Israel and the setting up of the Kingdom on earth. The second coming is the physical, visible coming of Christ to rule and reign for 1000 years on earth. Christ is described as coming to earth “in a cloud with power and great glory” (Luke 21:27). Clouds are a common motif for divine presence. The word “power” is evident from the events described as Christ returns (Mark 13:24-27; Revelation 20:11).

There are some that claim that the parousia somehow took place in 70 A.D. Tasker claims: “The destruction of the Jerusalem Temple was indeed a divine visitation, which one familiar with the language of Jewish prophecy could describe as the coming of the Son of man on the clouds of heaven with power and great glory.”[8]

This seems to me to be a disregard for the normal, customary usage of language. In response Marshall denotes: “…the cosmic signs cannot be interpreted as purely political events, there is no evidence that Daniel 7:13 was applied to different stages of the vindication of the Son of man, and nothing in the context leads us to believe that an unusual sense is to be found here, in fact the clear temporal sequence (Mark 13:24, 26) suggests that an event after the fall of Jerusalem is in mind.”[9]

THE GATHERING OF THE ELECT

 
At the second coming of Christ, the tribulation will end, and the Messianic Kingdom will be ushered in on the earth. It will begin with the gathering together of God’s people from the four corner of the earth (Matthew 24:31). The elect referred to here is the faithful remnant of Israel as promised by the covenants and the prophets (Leviticus 26:44-45; Isaiah 11:11-16; Jeremiah 16:14-15). The Scripture suggests that Israel has a future scattering because of the anger of Satan and the desolation of the temple (cf. Matthew 24:15-16). Many of Israel will not have returned to the land because of theses events. But at this time all will be regathered as fulfillment of Old Testament promises (Deuteronomy 30:3-4; Ezekiel 20:37-38; 37:1-14).

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[1]  C.E.B. Cranfield, “St. Mark 13,” SCOTTISH JOURNAL OF THEOLOGY 7: 301.

[2]  I. Howard Marshall, COMMENTARY ON LUKE, 775.

[3]  Ibid, 775.

[4]  W.F. Albright and C.S. Mann, MATTHEW, 258.

[5]  R.C.H. Lenski, MATTHEW, 948.

[6]  G. Braumann, “Present,” THE NEW INTERNATIONAL DICTIONARY OF NEW TESTAMENT THEOLOGY, 2:898.

[7]  C.F. Baker, A DISPENSATIONAL THEOLOGY, 614.

[8]  R.V.G. Tasker, TNTC:MATTHEW, 226-227.

[9]  Marshall, 776-777.