PART X: THE FORMAL PRESENTATION OF CHRIST TO I … · 2011-09-07 · Jewish Life of the Messiah: Lesson Eleven Page 3 PROBLEM REVEALED BY JESUS Ignorance of . . . 1. Scriptures 2

Jewish Life of the Messiah: Lesson Eleven

Page 1

PART X: THE FORMAL PRESENTATION OF CHRIST TO ISRAEL AND THE

RESULTING CONFLICT (CONT.)

SECTION 196: A QUESTION BY THE SADDUCEES — MATTHEW 22:23-33;

MARK 12:18-27; LUKE 20:27-40

SECTION 197: A QUESTION BY A PHARISAIC SCRIBE — MATTHEW 22:34-40;

MARK 12:28-34

SECTION 198: CHRIST’S RELATIONSHIP TO DAVID AS SON AND LORD —

MATTHEW 22:41-46; MARK 12:35-37; LUKE 20:41-44

SECTION 199: SEVEN WOES AGAINST THE SCRIBES AND PHARISEES —

MATTHEW 23:1-36;

SECTION 200: LAMENT OVER JERUSALEM — MATTHEW 23:37-39

SECTION 201: A POOR WIDOW’S GIFT OF ALL SHE HAD — MARK 12:41-44;

LUKE 21:1-4

PART XI: PROPHECIES IN PREPARATION FOR THE DEATH OF CHRIST

SECTION 202: SETTING OF THE DISCOURSE — MATTHEW 24:1-3; MARK 13:1-4;

LUKE 21:5-7

SECTION 203: BEGINNING OF BIRTH PANGS — MATTHEW 24:4-14; MARK 13:5-13;

LUKE 21:8-19

SECTION 204: ABOMINATION OF DESOLATION AND SUBSEQUENT DISTRESS —MATTHEW

24:15-28; MARK 13:14-23

SECTION 205: COMING OF THE SON OF MAN — MATTHEW 24:29-31; MARK 13:24-27;

LUKE 21:25-27

SECTION 206: SIGNS OF NEARNESS, BUT UNKNOWN TIME —

MATTHEW 24:32-41;MARK 13:28-32; LUKE 21:28-33

SECTION 207: FIVE PARABLES TO TEACH WATCHFULNESS AND FAITHFULNESS —

MATTHEW 24:42 - 25:30; MARK 13:33-37; LUKE 21:34-36

SECTION 208: JUDGMENT AT THE SON OF MAN’S COMING — MATTHEW 25:31-46


Page 2

SECTION 196: A QUESTION BY THE SADDUCEES—MATTHEW 22:23-33;

MARK 12:18-27; LUKE 20:27-40

DATE

Tuesday the 12

th of Nisan, 30 AD

The Passover Lamb was set aside on the 10

th of Nisan.

Yeshua’s Triumphal entry was on the 10

th Nisan

Passover Lamb tested between 10-14 of Nisan Here Jesus, God‘s lamb is undergoing His period of testing Two tests so far in the realms of authority and politics

THIRD ATTACK — THEOLOGY

By the Sadducees Question of theology Issue resurrection Sadducees did not believe in physical resurrection from the dead. They had a pet question to stump Pharisees

LEVIRATE MARRIAGE — a form of marriage prescribed by the Law of Moses in

which a man was required to marry the widow of a brother who died with no male heir. The term ―levirate‖ means ―husband‘s brother.‖ The purpose of the law was to provide an heir for the dead brother, thereby preserving his name and estate. The law also was designed to provide for the welfare of widows (Deut. 25:5–10). The story of Ruth and Boaz, recorded in the Book of Ruth, is a good example of the levirate form of marriage. Reference to levirate marriage was also made by the Sadducees, who tested Jesus with a question about the resurrection (Matt. 22:23–33). Ronald F. Youngblood, F. F. Bruce, R. K. Harrison and Thomas Nelson Publishers, Nelson's New Illustrated Bible Dictionary, Rev. ed. of: Nelson's illustrated Bible dictionary.; Includes index. (Nashville: T. Nelson, 1995).

Arising out of that was this hypothetical question Was one woman had married 7 brothers Which one would be husband in heaven?


Page 3

PROBLEM REVEALED BY JESUS Ignorance of . . .

1. Scriptures 2. Power of God

ANSWER

1) Appeal to the power of God

Resurrection not a mere awakening, but a massive transformation Men will not need to reproduce in heaven Besides, resurrection bodies are not produced by physical generation Different character Answer: She won‘t be married to anyone No marriage

2) Appeal to God‘s Covenantal relationship w/ patriarchs

Quote of Exodus 3:6-7 Official formula of the Abrahamic Covenant ―I will give this land,‖ was said to Abraham, Isaac, and Jacob. Abraham‘s descendents were also promised possession of all Promised Land To this day, the Jews have never possessed all of the promise land. How is God going to fulfill promises? Resurrection from the dead and restoring the people to Israel

3) Appeal to God‘s living relationship to the fathers.

He is not a God of the dead, but a God of the living. Because He is the God of the living and has a living relationship with these men He will not leave them dead Scribes and Pharisees impressed.


Page 4

SECTION 197: A QUESTION BY A PHARISAIC SCRIBE—MATTHEW 22:34-40;

MARK 12:28-34

FOURTH ATTACK — THEOLOGY

―What is the greatest commandment?‖

ANSWER

Deuteronomy 6:4-5 ―Hear, O Israel! The Lord is our God, the Lord is one! ―You shall love the Lord your God with all your heart and with all your soul and with all your might. Leviticus 19:18 18 ‗You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD.

This is the Pharisees answer too! Nothing by which to accuse him of The one asking is moving toward faith King attacked 4 times 4 times He has conquered the attack with ease and is undamaged by them.

―Love Your Neighbor as Yourself‖—What It Really Means By Abraham Malamat

It is one of the fundamental commandments of the Torah (the Pentateuch or Five Books of Moses). It is exemplary of Jewish morality, and it very early characterized the Christian faith as well. For 2,000 years, however, it has been misinterpreted.

The commandment appears in Leviticus. Moses is speaking, reciting a long series of laws. You shall not hate your brother, he tells them (Leviticus 19:17), nor take vengeance nor bear a grudge against the sons of your own people (Leviticus 19:18): ―But you shall love your neighbor as yourself: I am the Lord‖ (Leviticus 19:18).

In the Gospels, Jesus is asked which is the first commandment (Mark), the greatest commandment (Matthew), the law that will bring eternal life (Luke). The question varies slightly in the three Synoptic Gospels, but Jesus‘ answer is the same in all three (Matthew 22:37–40; Mark 12:29–31; Luke 10:27). He quotes two passages from the Hebrew Bible: ―You shall love the Lord‖ (Deuteronomy 6:5) and ―You shall love your neighbor as yourself‖ (Leviticus 19:18).

The venerable Rabbi Akivah (first century C.E.*) declared this ―a great principle in the Torah‖ (Genesis Rabbah 24, 7).

It is therefore hardly surprising that this short passage—three words in Hebrew ( ואהבח לברעך

.has evoked a virtual torrent of commentary and exegesis—(כמוך


Page 5

Most of the debate has focused on the meaning of the Hebrew elements translated ―neighbor‖

and ―like yourself.‖ The Hebrew vocable r‗ (רע) has been variously understood not only as a

neighbor, but as an upright person, a friend, a fellow Israelite or simply a fellow human being, regardless of nationality.

The word kmvh (כמוך)—―like yourself‖—has also been explained in several different ways. For

example, it is one ―who resembles you,‖ because it refers to a person who, like yourself, has been created in the image of God.

However, relatively little attention has been given to the first of the three words ( ואהבח). It has

been taken simply and unquestioningly at face value to mean ―but (or and) you shall love.‖ The question I would like to raise here is whether the translation ―love‖ best conveys the

meaning of the Hebrew. Or, to put the matter slightly differently, what is the semantic range of the verb ahavta, commonly translated ―you shall love‖? In short, I will suggest a meaning that differs from the accepted interpretation.

It is true that the root AHV frequently means what we would translate as love. However, most of the time it is used to describe, not interpersonal relationships between a man and his fellow, but rather a person‘s relationship with God, a man‘s relationship with a woman or parents‘ relationships with their children.

Moreover, there is a clue in the Hebrew that this usage is not what is intended in our passage, something that tells us that ahav here has a nuance different from its customary meaning. Usually ahav takes an object (an accusative); it is a transitive verb. In Hebrew the object is preceded by the indicator et. Thus we have, for example, ―Jacob loved Rachel‖ (Genesis 29:18), where Rachel is preceded by et.

Not so, however, in ―Love your neighbor as yourself.‖ There the Hebrew construction is different. The verb ahav is used intransitively there. It is followed not by an object, but by an

indirect object, introduced by the particle l- (ל), usually translated ―to.‖

The combination ahav l- (-אהב ל) appears in the Hebrew Bible in three other places.

It occurs later in the same chapter of Leviticus as ―you shall love your neighbor as yourself,‖ in a verse closely related to the one we are discussing. In Leviticus 19:34, we read: ―The stranger who sojourns with you shall be to you as the native among you, and you shall love him as yourself.‖ The usage here does not help us much to interpret the earlier verse in Leviticus 19, because the problem in both cases is the same.

In a passage introducing the section of 1 Kings in which Hiram, king of Tyre, helps Solomon to build the Temple on a site previously purchased by Solomon‘s father David, we are told that ―Hiram always loved David‖ ( 1 Kings 5:1 in English; 5:15 in Hebrew). Here too ahav is intransitive, and the particle l- precedes ―David.‖

A final instance of this usage comes from Chronicles. Here a prophet accuses Jehoshaphat, king of Judah, of assisting the Syrians in a battle in which the king of Israel was mortally wounded (2 Chronicles 18:28–19:2). The prophet says to Jehoshaphat, king of Judah: ―Should you help the wicked and love those who hate the Lord? Because of this, wrath has gone out against you from the Lord‖ (2 Chronicles 19:2). Again, the particle l- precedes ―those who hate the Lord.‖

These are the only constructions where ahav is followed by an indirect object that I have found in the Hebrew Bible.

I believe, however, that this peculiar turn of expression, in which ahav is followed by l-, has significance in determining an expanded range of meaning of the verb ahav, although it is usually translated ―to love.‖

In the passage from 2 Chronicles where the prophet rebukes Jehoshaphat, the verse contains two parallel half-verses (stychoi is the technical term for the half-verses): ―Should you [1] help the wicked and [2] ahav [love?] those who hate the Lord?‖ By creating the parallelism, the writer intends to reinforce an essentially synonymous meaning: ―Help‖ and ahav are synonymous


Page 6

parallels as are the ―wicked‖ and ―those who hate the Lord.‖ This suggests that here ahav means not what we would call ―love,‖ but rather ―to be of use to,‖ ―to be beneficial to,‖ ―to assist or help.‖

This suggests that in the famous passage from Leviticus that is the subject of our attention here, ahav may also mean to be useful or beneficial or helpful: ―You should be beneficial or helpful to your neighbor as you would be to yourself.‖ The passage thus rendered may not sound as poetic, and it is certainly jarring because it renders unfamiliar something we all know so well, yet it may be truer to the meaning of the passage than the traditional translation.

This interpretation also has the advantage of eliminating the abstract aspect of ahav, giving it a more concrete and pragmatic context. Such a concrete meaning better suits the conceptual world of the Bible. In short, the Bible is not commanding us to feel something—love—but to do something—to be useful or beneficial to help your neighbor. This understanding also eliminates from the passage what some have considered an inappropriate adoration of self-love (narcissism, to use the Freudian terminology). The self-love reflected in the traditional interpretation is sometimes seen as an aberration of Biblical thought. (Some exegetes who have been uncomfortable with these implications of the traditional translation suggest that we understand the passage as meaning, ―You shall treat kindly, lovingly, your neighbor, for he is a human being like yourself.‖)

If my suggestion as to the meaning of ahav in this verse—to be helpful or beneficial to—is accepted, the question arises as to whether the other verses containing the unusual combination ahav l- may also be explained anew as referring to being beneficial or helpful or providing services to the opposite party. I believe the answer is yes. Thus Leviticus 19:34, usually translated ―You shall love him [the stranger in your land] as yourself,‖ should be understood to mean you shall be useful to him.

When we are told that Hiram loved David (1 Kings 5:1 in English; 5:15 in Hebrew), we should understand it to mean that Hiram always helped and benefited David. The passage concerning Jehoshaphat, as we have already discussed, has the same meaning.

Having unlocked this usage of ahav, we can now say it sometimes carries this meaning even when it is not followed by the dative particle l-. For example, in describing the good works of Uzziah, king of Judah, we are told: ―And he built towers in the wilderness, and hewed out many cisterns, for he had large herds, both in the Shephelah and in the plain, and he had farmers and vinedressers in the hills and in the fertile lands, for he loved the soil‖ (2 Chronicles 26:10).

In Hebrew the expression ―love the soil‖ is ahav adamah (אהב אדמה). Most exegetes simply pass

over this surprising expression, accepting it as a romantic turn of phrase, as if it was written at the end of the 19th century in England. To find such an expression in the Bible, however, would be anachronistic. It is more reasonable to understand the term as referring to someone who has invested his efforts in cultivating and fertilizing the land. It is these activities to which the expression ahav adamah refers, and this cannot be described merely as ―love.‖

In short, in many Biblical passages, as in Leviticus 19:18, ahav has a more concrete meaning than mere abstract love. It denotes the act of being useful and beneficial to its object. (This article has been adapted from Professor Malamat‘s contribution to the forthcoming Festschrift Rolf Rentdorff, edited by E. Blum (Neukirchen-Vleryu), which contains full scholarly apparatus.) Hershel Shanks Editor, BAR 16:04 (July/Aug 1990) (Biblical Archaeology Society, 2004; 2004).


Page 7

SECTION 198: CHRIST’S RELATIONSHIP TO DAVID AS SON AND LORD—


CHALLENGE

King produces a challenge He wants to draw out their views concerning the Messiah Quotes Psalm 110:1

FATHER – SON RELATIONSHIP In Jewish thinking the Father is superior to his son. If the Messiah is David‘s descendent, then how can he be superior to David? Why does David call him Lord?

PROBLEM

They did not comprehend the concept of the ―God-man.‖ As to His humanity; David‘s son As to deity; David‘s Lord David recognizes this and in the spirit calls Him Lord From this point on none of them dares to ask any more questions

CONCLUSION

Lamb tested and found w/out spot or blemish in regard to character or doctrine Worthy for Passover All attempts to find a basis for His execution have failed in these 4 attacks.


Page 8

SECTION 199: SEVEN WOES AGAINST THE SCRIBES AND PHARISEES—


COMMENTS TO THE DISCIPLES AND THE MULTITUDES

JUDGMENT BY THE KING: THE DENUNCIATION OF THE LEADERS OF ISRAEL

1. The summary and character of Pharisees is hypocrisy (verse 3). 2. They made the traditions of the fathers mandatory

Made Mishnah a burden on others when they themselves found a way of getting around it

LEGAL FICTIONS 3. Pharisees characterized by self-seeking and self-righteousness.

Making of phylacteries (tefillin) They were boxes on the forehead and arm containing scrolls. Deuteronomy 6:8 Three passages of Scripture: Exodus 12:3-16, Deuteronomy 6:5-9, Deuteronomy 11:13-21 Made boxes huge Tassels (tzit tziot) were made huge enough to be seen by men. Tassels: Deuteronomy 22:12, Numbers 15:37

4. Messiah‘s disciples are to display opposite tendencies.

As they were used by the Pharisees in the teacher-pupil relationship, they are man‘s exalted titles His disciples are not to seek after them. ―Rabbi,‖ ―Master‖, ―Father‖. Christ doesn‘t say not to call your physical father ―father.‖ Should not be called these things in the teacher-pupil relationship In the Body of Christ are all equals.


Page 9

5. Pharisees are guilty of prostituting their religion. By means of prayers, they cover their covetousness, as seen in their foreclosure of widows‘ homes. When they foreclosed homes, they prayed about it first, even though biblical Judaism put a high priority and emphasis on the welfare of widows and orphans.

Tallit With

Fringes

(Tzit tzit)

Donin, Rabbi Hayim HaLevy, To Be A Jew, (New

York, NY: Basic Books Inc.) 1972, Page 158

Pharisee With

Tallit, Tefillin, and

Tzit tzit (fringes)

Great People of the Bible and How They Lived, Readers

Digest Assoc. Pg. 330


Page 10

PHYLACTERIES. The name is a transliteration of Gk.

phylakterion, meaning ‗a means of protection‘ or *‘AMULET‘. Though some Jews have regarded them superstitiously, this attitude has always been marginal, so the Gk. name probably derives from heathen misinterpretation. The Jew speaks of t

ephilla (lit. ‗prayer‘), pl. t

ephillın. They represent

the interpretation by the pious of Ex. 13:9, 16; Dt. 6:8; 11:18. Their present form became standardized by the early years of the 2nd century AD and consists of two hollow cubes made of the skin of clean animals. They vary between 1.25 cm and 4 cm a side. That for the head is divided into four equal compartments; that for the hand has no divisions. In them are placed the four passages Ex. 13:1–10; 13:11–16; Dt.6:4–9; 11:13–21 written by hand on parchment (on four pieces for the head, on one for the hand). The phylacteries are attached to leather straps by which they are fastened to the left hand and the centre of the forehead by the men before morning prayers, whether in the home or the synagogue, except on the sabbath and high festivals. They are put on after the praying shawl ( allıt), that for the hand coming first. Both they and the straps are always coloured black. The phylactery for the head can be recognized by a three- and four-armed sin on its right and left sides.

In the *QUMRAN discoveries portions of phylacteries have been found, which show they were not absolutely standardized before the destruction of the Temple. The main difference, however, was the inclusion of the Ten Commandments on the parchment in them. Their exclusion later, just like their exclusion from the daily services, was a reaction against the Jewish Christians.

Though Christian exegesis has always understood the above-mentioned passages as metaphorical, our increasing knowledge of the ancient Near East would not rule out their possible literal intent (or for that matter of Dt. 6:9; 11:20, which the Jew fulfils by enclosing a parchment containing Dt. 6:4–9; 11:13–21 in a box called a m

ezuza and affixing it to his door-

post). All available evidence suggests, however, that they were a late innovation brought in by the

asıdım (*HASIDAEANS), being intended as a counterblast to increasing Hellenistic influence.

There is no mention of them in the OT, and they seem always to have been unknown to the Samaritans. LXX clearly takes the passages on which the custom is based as metaphorical. The Letter of Aristeas mentions apparently only that for the arm and Philo that for the head.

Both the somewhat later Talmudic acknowledgment that they were not worn by the common people ( am ha-’a e ) and the failure of pagan writers to mention them indicate that in the time of Christ they were still worn only by a minority of the people. We may be sure that all Pharisees wore them, not merely during morning prayer but throughout the hours of daylight. Their later restriction to the time of prayer was due to their providing an all too easy mark of recognition of the Jew in times of persecution. We have no reason for thinking that they were worn either by Christ or his disciples. Even the condemnation in Mt. 23:5 suggests the temptation to the ultra-pious of stressing their adherence to a custom that was only slowly winning its way. Their use became universal before the end of the 2nd century AD.

The orthodox Jew interprets their use in a highly spiritual way. This is shown by the meditation to be used while putting them on, which is given early in the morning service in any standard Jewish Prayer Book.

BIBLIOGRAPHY. See the articles in JewE, EJ, 1971, and SB, 4, Excursus 11.H.L.E.

1

WOOD, D. R. W. (1996). NEW BIBLE DICTIONARY (3RD ED. /) (PAGES 927-928). LEICESTER, ENGLAND; DOWNERS GROVE, ILL.: INTERVARSITY PRESS

ERUV (pl. Eruvin) (Heb. bBrA), term applied to various symbolical acts which facilitate the

accomplishment of otherwise forbidden acts on the Sabbath and festivals. The literal meaning of eruv is "mixing" and it probably connotes the insertion of the forbidden into the sphere of the permissible (cf. Maim. Yad, Hilkhot Eruvin, 1:6). Thus, though it is forbidden (biblically,


Page 11

according to some authorities, rabbinically, according to others) to walk further than 2,000 cubits from one's town on the Sabbath or festivals, one may "mix" the forbidden and permitted areas by establishing an eruv tehumim (boundary eruv). This is accomplished by placing sufficient food for two meals (also called eruv tehumim) less than 2,000 cubits from the town, thus establishing another "residence" from which one can again walk the permissible distance in any direction. This ordinance is evidently ancient since its existence is assumed in tannaitic sources (cf. Er. 3–5; Tosef. Er. 3–7; et al). It is discussed extensively in the Talmud (cf. Er. 26b–6lb; TJ, Er. 3–5) and by later authorities (e.g., Tur., Sh. Ar., OH 408–.16).

A similarly old statute (attributed to Solomon in Er. 2lb) is that of eruv hazerot (domain eruv). While carrying between private and public domains is forbidden on the Sabbath, the rabbis also forbade carrying between two private domains. For example, if several houses opened onto one courtyard, an object could not be removed from one house to another, nor from a house to the courtyard (the latter is considered private property, owned by all the residents, if it is surrounded by a wall at least ten handbreadths high). To facilitate such carrying, a loaf of bread (called eruv hazerot) owned by all the residents is placed in one of the houses, thereby symbolically creating mutual ownership of all the dwellings. The houses and courtyard are thereby "mixed" together into one private domain. The sources indicate that eruv hazerot was already practiced in the time of the Second Temple; the details are elaborated in rabbinic literature from tannaitic times (Er. 1:10; 2:6; et al.; see also Er. 17b, 6lb–82a, et al.) down to the later codes (cf. Tur., Sh. Ar., OH 366–95).

To "mix" private and public domains in order that an individual may carry from one to the other or within the latter, an eruv is erected around a given settled district. According to most early authorities, this eruv consists of a minimum of four poles at least ten handbreadths high, connected by other poles from top to top, forming the shape of a gate. The accepted practice among Jewish communities for generations has been to erect such an eruv by connecting poles (of the required height) with iron wires. A minority opinion among the authorities, based on a disagreement of interpretation of a talmudic section (Er. lla–b; cf. Tur., Sh. Ar. OH, 362), holds that the poles must also be no more than ten cubits apart.

No eruv, however, can permit carrying within what rabbinic law considers as falling under the biblical definition of public domain (cf. Shab. 6b, Er. 6). According to most authorities, such a domain is defined as an area crossed by at least 600,000 people (the number of Jews who fled Egypt) every day, and this definition is accepted in law. Since such public domains exist only in the largest cities, an eruv is effective in most areas. Some consider the minority opinion, which finds a biblically defined public domain in most settlements. While individuals refrain from carrying in such areas, the authorities admit that this practice is not required of everyone by law (cf. Shab. 6b; Tos. to Shab. s.v. Kan; Tur., Sh. Ar., OH 303,345).]

According to rabbinical decree, in order to cook for the Sabbath during a festival immediately preceding it, one must establish an eruv tavshilin (cooking eruv). Before the festival, bread and a cooked food (some feel the former is unnecessary) are put aside for the Sabbath. Since the preparation of food for the Sabbath begins before the festival, it may be continued during the holidays. The preparation of food for the festival and that for the Sabbath are thus "mixed." The food prepared before the holiday is "mixed" with that prepared within the day, and the use of both is permitted. The term eruv tavshilin is applied both to the act of setting aside the food and to the food itself. This practice also evidently dates from an early period, since a controversy is recorded between the schools of Shammai and Hillel regarding one detail: Bet Shammai held that not one but two cooked dishes must be set aside. [Zvi Kaplan] (Encyclopedia Judaica CD Rom Edition).)

6. Comments to the Pharisees


Page 12

Seven woes—form a circle The first woe states the accusation Woes #2-6 provide the evidence of the truth of the accusation. Woe #7 is the conclusion to the circle and the judgment. a. They themselves reject His Messiahship.

They are leading the nation to rejection also. This is the most critical problem. Now comes the evidence indicating why they are rejecting His Messiahship

b. Mislead Others

Turning proselytes to pharisaic Judaism into a much worse condition. Worse legalists than Pharisees

c. Improper priorities

Priority given to that which is consecrated rather than the consecrator The gold and the gift only become unique and sanctified because of where they are. Pharisaic priorities were all backward.

d. For emphasizing the minors rather than on majors of the law

Similar to #3 It is good to do the minor point of the law, but not at the expense of lowering the weightier concept.

e. Concerned with the external actions and ignore the internal demands of the Law. Again, woe #5 is similar to woes #3 and 4. Their priorities and attitudes are all backwards from what God desires.

f. Concerned with external appearances


Page 13

7. Reject the prophets

Here He concludes His case and pronounces the verdict and judgment. Their rejection of the Messiah is the product of the rejection of the prophets. That generation was held accountable for the revelation of all the Old Testament prophets plus Yeshua‘s Messiahship.

THREE REASONS

1. The Old Testament revelation was complete and available. 2. John the Baptist‘s proclamation

He was the last Old Testament prophet. 3. Personal ministry of the Messiah authenticated His claim by signs and miracles—

pharisaic messianic miracles.

The Jewish order of the Old Testament is not the order in the Christian Old Testament. Jesus was using the Jewish order of the Old Testament. The first book was the same.

The last book was not Malachi, but Second Chronicles. Verse 35: Abel—Genesis; Zechariah—Second Chronicles. That generation will be held accountable for the whole body of truth from Genesis to Second Chronicles. He concludes with a lament, which is the basis of the second coming.


Page 14


Page 15

SECTION 200: LAMENT OVER JERUSALEM—MATTHEW 23:37-39

BASIS OF THE SECOND COMING

Verse 37 is a lament summarizing His mission. However, they rejected His claims. The Temple is destined for destruction—A.D. 70 The reference to ―your house‖ is a reference to the Temple Hebrew—Temple Mount is ―Hill of the House‖ —Har HaBayit Verse 39 is the official messianic greeting. This point is crucial. He will not return until Jewish leaders ask Him to return. The Jewish leaders lead the rejection. The Jewish leaders must lead the acceptance.

The basis of Messiah’s second coming: He will not return until they say, ―Blessed

is He that cometh in the name of the Lord.‖

He will not come until Israel‘s leadership asks Him to return. This will happen in the last three days of the Tribulation. Hosea 5:13-6:3 Romans 11:25-27


Page 16

SECTION 201: A POOR WIDOW’S GIFT OF ALL SHE HAD—MARK 12:41-44;

LUKE 21:1-4

LOCATION

TREASURY — The name was given to the thirteen bronze chests, called ―trumpets,‖ into

which the offerings of the temple worshippers were put. These stood in the outer court of the women The incident portrays the truth of His woes

PROBLEM One of the key problems of the Pharisees was externalism rather than internalism

EXAMPLE

He sees wealthy ones casting much into the treasury. Only a small portion of their wealth Widow casts legal minimum. The coin she gave away was the smallest Jewish, the least valuable Jewish coin in circulation She gave two Lepta A Lepton was worth 1/64

th of a days wage

Jesus says she spent entire living.

They gave out of wealthy externalism

She fulfilled the internal demands of the law.

Jesus points out a graphic contrast between a heart that was full of faith, a heart that trusted and loved God, and a heart that had no depth or commitment.


Page 17

Application

THEME THE IMPORTANCE OF GODLY ATTITUDES

BIBLICAL

APPLICATION

In this lesson, we have seen the religious leaders attack Jesus and try to prove that He is not the Messiah. Jesus reveals the reason why they are doing this in His denunciation of them. The main problem lies in their ungodly attitudes. 1. They were legalistic 2. They had inappropriate priorities putting stress on the externals

and minors rather than on the internals and majors. 3. As a result of their attitudes, they were hypocrites and prideful.

4. Finally, they put too much stress on man‘s traditions and rejected, for all practical purposes, God‘s revelation. They would be held responsible and suffer the consequences of their ungodly attitudes.

In contrast, Jesus pointed out the widow who, in genuine love and heartfelt commitment to God, gave her all to Him. God didn‘t want or need her money, but He did want her heart. Her gift of the legal minimum was the outward expression of a heart that belonged to God. She was no hypocrite. Her attitudes were pure and Godly.

PERSONAL

APPLICATION

We should ask ourselves: What are my attitudes like? Would the Messiah be pleased with my attitudes? Am I a hypocrite, or are my attitudes Godly? 1. Are my attitudes legalistic, thinking that others cannot be as

spiritual as me if they don‘t think and act like me? 2. Are my priorities in balance? Am I being concerned about the

things that really count in my relationship with God, or am I just filling my life up with trivia?

3. Is there pride and hypocrisy in my life rather than humility and honesty?

4. Am I taking God‘s revelation, the Bible, seriously, trying to put it into practice in my life, realizing that I will be held accountable to God and realizing that I am responsible to respond to His revelation? Or am I simply waltzing through life, indifferent to God‘s claim upon me and His authority over me and yet still calling myself a Believer?

PLAN OF

ACTION

Write down one area where the Holy Spirit is prompting you to improve and become like the widow.


Page 18

PART XI: PROPHECIES IN PREPARATION FOR THE DEATH OF CHRIST

SECTION 202: SETTING OF THE DISCOURSE—MATTHEW 24:1-3; MARK 3:1-

4; LUKE 21:5-7

OLIVET DISCOURSE

Made it clear that He would not return until Israel asked Him to In this paragraph, He spells out the circumstances by which this will happen. This paragraph marks the end of His prophetic ministry, the end of His functioning in His role as a prophet. Last section we ended with Jesus in the treasury He leaves the treasury.

HISTORICAL SETTING

Moving toward the Mount of Olives Walking through the Temple compound

HERODIAN TEMPLE

Started by Herod the Great in 20 B.C. and was not finished until A.D. 64 (84 years). They point out stones Herodian stones were several tons each. 10-12 feet in length Unique border The Temple is 1/2 way through completion As Jesus walks through, He says, ―There shall not be left one stone upon another that shall not be thrown down.‖

In A.D. 70, this was literally fulfilled. A torch thrown into the Temple by a soldier of Titus destroyed it.

All the gold in the Temple melted down between the stones


Page 19

The Romans had to move each stone to remove the gold from between them. Messiah‘s comments prompts 3 questions from the disciples.

THE THREE QUESTIONS

1. What shall be the sign that the Temple is about to be destroyed? (Mark 13:3-4) 2. What is the sign that the Second Coming is about to take place? (Luke 21:7) 3. What is the sign that the end of the age has begun? (Matt. 24:3)

Notice all three questions include requests for a sign. Matthew account answers the second and third, but ignores the first. Luke answers question one Jesus will not answer these questions in the order they are asked.

SECTION 203: Beginning of Birth Pangs—Matthew 24:4-14;

Mark 13:5-13; Luke 21:8-19

He begins by answering question #3

GENERAL CHARACTERISTICS OF THE CHURCH AGE—MATT. 24:4-6

1. False Messiahs

Jesus was the first to claim to be the Messiah Many have followed. This in no way indicates that the end has begun—it is a general characteristic.

2. Wars and rumors of wars

Another general characteristic of the church age


Page 20

THE SIGN OF THE END OF THE AGE—MATT. 24:7-8

The beginning of the ―birth pains‖ Common theme of the Prophets to describe the end of the age like a series of labor pains a woman goes through when giving birth The last days of this age will be like a series of labor pains giving birth to the new age. What is the first birth pang that signals the beginning of the end of the age? When nation rises against nation and kingdom against kingdom This is different from wars and rumor of wars This term is a Jewish idiom that means ―world war.‖

World war is the beginning of the end. A local war or rumor of war is simply a general characteristic. Quote two rabbinic sources using this theme

―At that time‖ wars shall be stirred up in the world; nation shall be against nation and city against city; much distress shall be renewed against the enemies of the Israelites. Zohar Chadash ―If you shall see kingdoms rising against each other in turn, then give heed and note the footsteps of the Messiah.‖ Bereshit Rabbah

1

IMPACT OF WWI, WWII ON JEWISH COMMUNITY:

a. World War I: 1914-1918—Zionist movement gained hold. b. World War II continuation of WWI

Jewish state established because of WWII.

1 Fruchtenbaum, A. G., Footsteps of the Messiah, (San Antonio, TX: Ariel Ministries) 1983, pg. 95


Page 21

PERSONAL EXPERIENCES OF THE APOSTLES—LUKE 21:8-19

1. Disciples will be rejected by the Jews 2. Rejected by the Gentiles

3. Persecution will provide opportunities for testimony.

4. God will give them the words to say when brought to judgment. 5. Rejected by families

British Mandate: 1920

Modern State of Israel: 1948


Page 22

6. They will be hated by all.

Luke 21:16-18

Some think this refers to spiritual salvation

Some think the statement refers to physical salvation I think that spiritual salvation is the preferable view especially in view of verse 16 Not all the Apostles survived physically Some were martyred—James in Acts 2:12 for example However all the Apostles were eternally secure no matter what persecution they encountered

7. Nevertheless, their salvation is assured.

Luke 21:19

Another somewhat unclear statement Some think it refers to spiritual survival Some think it refers to physical survival Some think it refers to evangelism

I tend to lean toward the view that it is a reference to evangelism In spite of all that the Apostles endure, they will see fruit

8. They will win souls.

At this point I have to disagree a bit with the harmony we are using Thomas and Gundry put Luke 21:20-24 in the next section I feel that Luke 21:20-24 belongs here


Page 23

THE SIGN OF THE FALL OF JERUSALEM—LUKE 21:20-24 (SECTION 204)

HISTORICAL BACKGROUND

Answer to Question #1: When Jerusalem is encompassed by armies, then know that her desolation is at hand. Your response should be to get out of the city. A.D. 66 Cestus Gallus surrounded Jerusalem. Hebrew Christians took this as fulfillment; however, how could they leave? Short siege Supply lines cut Siege lifted. Gallus killed. The Jewish Christians left Jerusalem for Pella A.D. 68—Vespasian re-besieged. Called to Rome Titus took over A.D. 70 destruction

ONE MILLION ONE HUNDRED THOUSAND DIED

NOT A SINGLE JEWISH CHRISTIAN LOST THEIR LIFE BECAUSE THEY OBEYED LUKE 21:20-

24


Page 24

THE GREAT TRIBULATION—MATT. 24:9-14

THE FIRST HALF

The Issue of Timing

Matt. 24:9-14 not parallel to Luke 21:12-19 even though the harmony has them laid out that way Luke says ―before‖ in Luke 21:12; Matthew says ―then‖ in 24:9 Point of timing is crucial. Matthew and Luke are not recording the same events.

Luke records before—events before World War I & II

Matthew records events after World War I & II

Matthew‘s recording the Tribulation here.

The Events

1. Persecution of saints during first half—Matthew 24:9-10 2. Rise of false messiahs—Matthew 24:11 3. Tremendous increase of evil because restraint of evil is removed—

Matthew 24:12; II Thessalonians 2:6-7 4. Jews surviving (physical salvation) to the end will be saved (spiritual

salvation)—Matthew 24:13; Romans 11:25-26 5. Gospel will be preached throughout the world—Matthew 24:14;

Revelation 7-144,000 Jewish evangelists


Page 25

SECTION 204: ABOMINATION OF DESOLATION AND SUBSEQUENT DISTRESS

—MATTHEW 24:15-28; MARK 13:14-23

THE SECOND HALF

1. Begins with the Abomination of Desolation—II Thessalonians 2; Matthew 24:15

The anti-Christ takes over the Temple, seats himself in the Holy of Holies, and declares himself god—Matthew 24:15

The Temple is constructed and functioning at this time—2 Thessalonians 2:3-4

2. Result of the Abomination of Desolation—Matthew 24:16-20

The flight of Israel Will run immediately, urgently Three difficulties if the abomination of desolation occurs at the wrong time

a. Difficult for those pregnant or carrying small infants b. Difficult if it happens in winter c. Will be difficult if it happens on Sabbath

3. World-wide anti-Semitism—Matthew 24:21

Revelation 12—Satan tries to destroy the Jews once and for all. He knows the basis of the second coming, that Jesus will not return until Israel asks him to. If he can destroy Israel before they request Messiah‘s return, then Satan‘s career is safe.

4. Nevertheless, Israel will survive—Matthew 24:22

The term ―elect‖ here refers to Israel, not the Church The Church has been raptured

5. Time of false messiahs—Matthew 24:23-26.


Page 26

6. Time of false prophets—Zechariah 13:2-6; II Thessalonians 2:8-10;

Revelation 13:11-15; Matthew 24:23-26

Can perform counterfeit miracles

7. All men will see the Second Coming—Matthew 24:27

8. The place of the Second Coming—Matthew 24:28; Isaiah 34:1-7, 63:1-6;

Micah 2:12-13

Cryptic statement ―Vulture‖ is the Gentile armies; ―body‖ (carcass) is Israel That place is where the second coming will be Petra, or Bozrah, in southern Jordan


Page 27

SECTION 205: COMING OF THE SON OF MAN—MATTHEW 24:29-31;

MARK 13:24-27; LUKE 21:25-27

THE SECOND COMING

Answers the disciples‘ second question—What is the sign that the second coming is about to occur? 1. There will be a total blackout, so that no light penetrates (right after Tribulation) 2. There will be perplexity upon the earth and an incredible level of fear 3. Sign of the second coming

Sign of the Son of Man in heaven (Shekinah glory light) will be visible throughout the world. Pitch-blackness will suddenly be dispersed by the Shekinah Glory light. The Shekinah Glory will be visible throughout the world so that all men will see the sign, even though Jesus returns to one visible spot.

4. The Son of Man coming in the clouds of heaven with the sign will be the Second coming itself

THE REGATHERING OF ISRAEL

Jesus summarizes in these two verses what the Old Testament taught, that at the Second Coming there is worldwide regathering of the Jews. Jesus does not elaborate on this since the Old Testament contains much information on this regathering. Jesus just pinpoints the timing at after the Second Coming


Page 28

SECTION 206: SIGNS OF NEARNESS, BUT UNKNOWN TIME—


THE EXHORTATION

Luke is referring back to Luke 21:10-11 These things refer to World War I & II. Luke is saying, ―When you see a world war, that signals that the end has begun and we are moving toward the Tribulation.‖ Rapture precedes the Tribulation. No signs for the Rapture

THE PARABLE OF THE FIG TREE

Point terribly misused by prophetic sensationalists. Generation in Bible is not limited to 80, 40, or 20 years. In Genesis 15:16—100 years Generation in sense of ―contemporary‖ Many use fig tree as a symbol for Israel. Fig tree is a literal example, not symbolic here. Luke 21:29 fig tree is an illustration When you see any tree budding, summer is coming. That is the point. An event is coming. ―These things‖ Matthew 24:23 is a referring back to verse 24:15. He is near—even at the door. It is exactly 3½ years between abomination of desolation and the second coming. The Jewish nation that sees the abomination of desolation will be the generation that sees the return of the Messiah The will still be alive when Yeshua returns


Page 29

Verse 34 is a word of comfort because the Abomination of Desolation signals Satan‘s final attempt to destroy the Jews. Satan‘s program of Jewish destruction is doomed to failure; it will not succeed. Summary: just as surely as summer comes after the trees bud, when you see the abomination of desolation, just as surely as the seasons, Jesus is near and that group of Jewish people will survive to witness His return.

THE RAPTURE OF THE CHURCH

Peri-de construction (new topic) It means a contrasting and new topic is beginning.

1. The timing of the Rapture

When it will be no one knows, but God the Father. Not even angels know; The Son of Man, in His humanity, did not know He is functioning as a servant—Philippians 2:5-8 Sometime before Tribulation We know when the Second coming will occur Tribulation is seven years in length The Abomination of Desolation occurs at the mid-point—3½ years 1260 days after abomination of desolation, Yeshua will return However, the Rapture, no one knows.

2. The circumstances of the Rapture

It will come when there are normal conditions on earth. It‘s not supposed to be bad enough for Rapture. Second coming different story Things are far from normal But the Rapture, in contrast (peri dei const) occurs when normal activities necessary for the propagation and sustenance of the human race are occurring.


Page 30

THE PROCESS OF THE SECOND COMING

FIRST COMING IN HUMILITY

Offer of the Kingdom Rejection of the Offer The Mystery Form of the Kingdom Explained Basis of the Second Coming Revealed Crucifixion/Resurrection Ascension to the Right Hand of the Father

CONCLUSION OF THE FIRST COMING

Church Age begins at Pentecost/Shavuot Mystery Form of the Kingdom Commences End of the (Church) Age Begins (World War I—1917) First Regathering of Israel in Unbelief in Preparation for Judgment (1948) Rapture

CHURCH Age CONCLUDES (JUDGMENT IN HEAVEN FOR REWARDS)

Judgment on Earth for Iniquity (Tribulation Period/Time of Jacob‘s Trouble) National Regeneration of Israel

Plea for the Messiah to Return

SECOND COMING IN GLORY

Second Regathering of Israel in Faith in Preparation for Blessing Institution of the Messianic Kingdom The Eternal State


Page 31

SECTION 207: FIVE PARABLES TO TEACH WATCHFULNESS AND

FAITHFULNESS—MATTHEW 24:42 - 25:30; MARK 13:33-37;

LUKE 21:34-36

APPLICATION

Be on guard, be alert. Luke 36 indicates pre-Tribulation Rapture. To escape the Tribulation is to be standing before the Son of Man He will rapture us to be with Him. To be ready—synonymous with salvation Distinction is between the saved and the unsaved To be ready is to be saved Not to be is to be unsaved

PARABLES URGING WATCHFULNESS AND READINESS

a. Parable of the Doorkeeper

Emphasis: be Watching for the Lord‘s return

b. Parable of master of the house

Emphasis is to be ready.

c. Faithful and evil servants

Emphasis: be working and laboring while we are watching and ready.

d. Ten virgins

Emphasis: watching and ready

e. Talents

Emphasis: Be working while watching and being ready


Page 32

Five parables emphasizing over and over to us to be: 1. Ready, that is, saved. 2. Watching, that is, living a life of faith and 3. Laboring, that is, doing what we can as we await the Rapture. Contrast is not between types of Christians but between believers and non-believers. Matthew 25:30 brings this out clearly—the unfaithful one is cast into outer darkness—believers are eternally secure.

SECTION 208: JUDGMENT AT THE SON OF MAN’S COMING—

MATTHEW 25:31-46

THE JUDGMENT OF THE GENTILES

Joel 3:1-3 parallel passage

Matthew 25:31-33

Timing is after the second coming. ―Nations‖ means Gentiles in Greek.

Not national judgment, but individual judgments of Gentiles All that survive the Tribulation will be gathered together at the Valley of Jehoshaphat—modern Kidron Two camps: sheep and goats Judgment based on treatment of Jews, Christ‘s brothers. Sheep Gentiles—believing Gentiles of the Tribulation Goat Gentiles—unbelieving Gentiles of the Tribulation Goat head is a symbol of Satan in the occult world) Sheep: handled first


Page 33

Matthew 25:34-40

Because of their pro-Semitism, they will enter the millennial kingdom

―When I was hungry...‖ ―As you did it unto my brethren (aided and helped)‖ Brethren—Jews These are allowed to enter the millennial kingdom. Righteous Gentiles who did not go along with Satan‘s program of worldwide Jewish destruction—but risked their lives helping Jewish people

READ Matthew 25:41-45

Anti-Semitic Gentiles are killed at this time. Sent to hell They do not enter the Messianic Kingdom

READ Matthew 25:46

Eternal punishment Not merely physical rewards and punishment here, but spiritual rewards and punishment This is not to be construed as salvation by works. Outworking of faith without works is dead (James 2:17). Sheep: Show faith by pro-Semitic works and are saved by faith and enter the kingdom. They were ready, watching, and laboring during the Tribulation. Waiting for the Second Coming as we are to be ready, watching, and laboring now as we await the Rapture Goats: Show lack of faith anti-Semitic works. Unsaved Eternal punishment They were not ready, watching, and not laboring.


Page 34

Verse 46 substantiates the difficult doctrine of eternal punishment The same construction is used for both terms

Eternal Life—no one has a problem with the positive side of the coin Eternal Punishment—some have problems with this doctrine They reject it and offer substitutes 1. Purgatory—temporary punishment 2. Annihilationism—no punishment 3. Universalism—no punishment, everyone will eventually be saved


Page 35

THE OLIVET DISCOURSE (CHRONOLOGICAL ORDER)

OUTLINE SCRIPTURE

THE THREE QUESTIONS 1. What shall be the sign that the

Temple is about to be destroyed?

2. What is the sign that the

Second Coming is about to take place?

3. What is the sign that the end

of the age has begun? Personal Experiences of the Apostles THE SIGN OF THE FALL OF

JERUSALEM—(SECTION 204)

Mk 13:3-4 (NASB95) As He was sitting on the Mount of Olives opposite the temple, Peter and James and John and Andrew were questioning Him privately, ―Tell us, when will these things be, and what will be the sign when all these things are going to be fulfilled?‖ Lk 21:7 (NASB95) They questioned Him, saying, ―Teacher, when therefore will these things happen? And what will be the sign when these things are about to take place?‖ Mt 24:3 (NASB95) As He was sitting on the Mount of Olives, the disciples came to Him privately, saying, ―Tell us, when will these things happen, and what will be the sign of Your coming, and of the end of the age?‖ Lk 21:12-19 (NASB95) they will lay their hands on you and will persecute you, delivering you to the synagogues and prisons, bringing you before kings and governors for My name‘s sake. ―It will lead to an opportunity for your testimony. ―So make up your minds not to prepare beforehand to defend yourselves; for I will give you utterance and wisdom which none of your opponents will be able to resist or refute. ―But you will be betrayed even by parents and brothers and relatives and friends, and they will put some of you to death, and you will be hated by all because of My name. ―Yet not a hair of your head will perish. ―By your endurance you will gain your lives. Lk 21:20-24 (NASB95) But when you see Jerusalem surrounded by armies, then recognize that her desolation is near. ―Then those who are in Judea must flee to the mountains, and those who are in the midst of the city must leave, and those who are in the country must not enter the city; because these are days of vengeance, so that all things which are written will be fulfilled. ―Woe to those who are pregnant and to those who are nursing babies in those days; for there will be great distress upon the land and wrath to this people; and they will fall by the edge of the sword, and will be led captive into all the nations; and Jerusalem will be trampled under foot by the Gentiles until the times of the Gentiles are fulfilled


Page 36

SECTION 203: Beginning of Birth Pangs GENERAL CHARACTERISTICS OF

THE CHURCH AGE THE SIGN OF THE END OF THE AGE SECTION 206: SIGNS OF

NEARNESS, BUT UNKNOWN TIME THE RAPTURE OF THE CHURCH SECTION 207: FIVE PARABLES

TO TEACH WATCHFULNESS AND

FAITHFULNESS — MATTHEW 24:42 - 25:30; MARK 13:33-37; LUKE 21:34-36

Mt 24:4-6 (NASB95) And Jesus answered and said to them, ―See to it that no one misleads you. ―For many will come in My name, saying, ‗I am the Christ,‘ and will mislead many. ―You will be hearing of wars and rumors of wars. See that you are not frightened, for those things must take place, but that is not yet the end. Mt 24:7-8 (NASB95) For nation will rise against nation, and kingdom against kingdom, and in various places there will be famines and earthquakes. ―But all these things are merely the beginning of birth pangs. Lk 21:28-33 (NASB95) But when these things begin to take place, straighten up and lift up your heads, because your redemption is drawing near.‖ Then He told them a parable: ―Behold the fig tree and all the trees; as soon as they put forth leaves, you see it and know for yourselves that summer is now near. ―So you also, when you see these things happening, recognize that the kingdom of God is near. ―Truly I say to you, this generation will not pass away until all things take place. ―Heaven and earth will pass away, but My words will not pass away. Mt 24:36-41 (NASB95) But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone. ―For the coming of the Son of Man will be just like the days of Noah. ―For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and they did not understand until the flood came and took them all away; so will the coming of the Son of Man be. ―Then there will be two men in the field; one will be taken and one will be left. ―Two women will be grinding at the mill; one will be taken and one will be left. Mt 24:42 (NASB95) Therefore be on the alert, for you do not know which day your Lord is coming. Mk 13:33 (NASB95) Take heed, keep on the alert; for you do not know when the appointed time will come. Lk 21:36 (NASB95) But keep on the alert at all times, praying that you may have strength to escape all these things that are about to take place, and to stand before the Son of Man.


Page 37

THE GREAT TRIBULATION THE FIRST HALF 1. Persecution of saints during

first half 2. Rise of false messiahs 3. Tremendous increase of evil

because restraint of evil is removed

4. Jews surviving (physical

salvation) to the end will be saved (spiritual salvation)

5. Gospel will be preached

throughout the world SECTION 204: Abomination of Desolation and Subsequent Distress THE SECOND HALF 1. Begins with the Abomination

of Desolation SECTION 206: Signs of Nearness

Mt 24:9-10 (NASB95) Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations because of My name. ―At that time many will fall away and will betray one another and hate one another. Mt 24:11 (NASB95) Many false prophets will arise and will mislead many. Mt 24:12 (NASB95) Because lawlessness is increased, most people‘s love will grow cold. 2 Th 2:6-7 (NASB95) And you know what restrains him now, so that in his time he will be revealed. For the mystery of lawlessness is already at work; only he who now restrains will do so until he is taken out of the way. Mt 24:13 (NASB95) ―But the one who endures to the end, he will be saved. Mt 24:14 (NASB95) 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. Mt 24:15 (NASB95) Therefore when you see the abomination of desolation which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), Mt 24:32-35 (NASB95) Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near; so, you too, when you see all these things, recognize that He is near, right at the door. ―Truly I say to you, this generation will not pass away until all these things take place. ―Heaven and earth will pass away, but My words will not pass away.


Page 38

2. Result of the Abomination of

Desolation 3. World-wide anti-Semitism 4. Nevertheless, Israel will

survive 5. Time of false messiahs 6. Time of false prophets 7. All men will see the Second

Coming 8. The place of the Second

Coming SECTION 205: Coming of the Son of Man

Intense Total Blackout Perplexity and Fear on the Earth

Mt 24:16-20 (NASB95) then those who are in Judea must flee to the mountains. Whoever is on the housetop must not go down to get the things out that are in his house. Whoever is in the field must not turn back to get his cloak. But woe to those who are pregnant and to those who are nursing babies in those days! But pray that your flight will not be in the winter, or on a Sabbath. Mt 24:21 (NASB95) For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will. Mt 24:22 (NASB95) Unless those days had been cut short, no life would have been saved; but for the sake of the elect those days will be cut short. Mt 24:23-26 (NASB95) Then if anyone says to you, ―Behold, here is the Christ,‖ or ―There He is,‖ do not believe him. For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect. Behold, I have told you in advance. So if they say to you, ―Behold, He is in the wilderness,‖ do not go out, or, ―Behold, He is in the inner rooms,‖ do not believe them. Mt 24:27 (NASB95) For just as the lightning comes from the east and flashes even to the west, so will the coming of the Son of Man be. Mt 24:28 (NASB95) Wherever the corpse is, there the vultures will gather. Mt 24:29 (NASB95) But immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken. Lk 21:25-26 (NASB95) There will be signs in sun and moon and stars, and on the earth dismay among nations, in perplexity at the roaring of the sea and the waves, men fainting from fear and the expectation of the things which are coming upon the world; for the powers of the heavens will be shaken.


Page 39

Shekinah Glory Light The Second Coming THE REGATHERING OF ISRAEL SECTION 208: Judgment at the Son of Man‘s Coming THE JUDGMENT OF THE GENTILES

Mt 24:30A (NASB95) And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, Mt 24:30B (NASB95) and they will see the Son of Man coming on the clouds of the sky with power and great glory. Mt 24:31 (NASB95) And He will send forth His angels with a great trumpet and they will gather together His elect from the four winds, from one end of the sky to the other. Mt 25:31-46 (NASB95) ―But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne. ―All the nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats; and He will put the sheep on His right, and the goats on the left. ―Then the King will say to those on His right, ‗Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. ‗For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in; naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.‘ ―Then the righteous will answer Him, ‗Lord, when did we see You hungry, and feed You, or thirsty, and give You something to drink? ‗And when did we see You a stranger, and invite You in, or naked, and clothe You? ‗When did we see You sick, or in prison, and come to You?‘ ―The King will answer and say to them, ‗Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.‘ ―Then He will also say to those on His left, ‗Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave Me nothing to drink; I was a stranger, and you did not invite Me in; naked, and you did not clothe Me; sick, and in prison, and you did not visit Me.‘ ―Then they themselves also will answer, ‗Lord, when did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not take care of You?‘ ―Then He will answer them, ‗Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to Me.‘ ―These will go away into eternal punishment, but the righteous into eternal life.‖


Page 40

KIDRON. THE BROOK KIDRON, THE MODERN WADI

EN-NAR, IS A TORRENT-BED, WHICH BEGINS TO THE

N OF JERUSALEM, PASSES THE TEMPLE MOUNT AND

THE MOUNT OF OLIVES EN ROUTE TO THE DEAD

SEA, WHICH IT REACHES BY WAY OF THE

WILDERNESS OF JUDAEA. ITS MODERN NAME MEANS

‗THE FIRE WADI‘, AND THIS BEARS WITNESS TO THE

FACT THAT IT IS DRY AND SUNBAKED FOR MOST OF

THE YEAR. ONLY FOR SHORT PERIODS DURING THE

RAINY SEASONS IS IT FILLED WITH WATER. IT WAS

ALSO CALLED ‗THE VALLEY OF *Jehoshaphat‗. On the W side of the Kidron there is a spring

known as the Gihon (‗Gusher‘) or ‗Virgin‘s Fountain‘, the flow of which was artificially diverted under Hezekiah‘s orders to serve the needs of Jerusalem and to protect its water-supply from the enemy. This was the latest of several tunnels and shafts connected with the spring.

As its name would suggest, the water does not come through in a steady flow, but accumulates underground in a reservoir and breaks out from time to time. In 1880 a Heb. inscription was found in which information was recorded about the making of Hezekiah‘s tunnel (*SILOAM). For the archaeology, see K. M. Kenyon, Digging up Jerusalem, 1974, pp. 84–89, 151–159.

David passed over the brook Kidron on his way out of Jerusalem during Absalom‘s revolt (2

Sa. 15:23). The reforming kings, such as Asa, Hezekiah and Josiah, used the valley as a place of destruction where heathen idols, altars, etc., were burnt or ground to powder (1 Ki. 15:13, etc.). It seems to be taken as one of the boundaries of Jerusalem in 1 Ki. 2:37 and Je. 31:40.

Some suggest a reference to the Kidron in Ezk. 47, where the prophet sees a stream of water issuing from the threshold of the Temple and pursuing its way towards the Dead Sea, making the land fertile in the process. See especially G. Adam Smith, The Historical Geography of the Holy Land, 1931, pp. 510ff.; W. R. Farmer, ‗The Geography of Ezekiel‘s River of Life‘, BA 19, 1956, pp. 17ff. That Ezekiel was thinking of the filling-up of the dry bed of the Kidron by the healing stream of water seems probable, but cannot be maintained with any degree of certainty. G.W.G.

2

2Wood, D. R. W. (1996). New Bible dictionary (3rd ed. /) (Page 645). Leicester, England; Downers Grove, Ill.: InterVarsity Press.


Page 41

APPLICATION

THEME BE READY, WATCHING, LABORING

BIBLICAL

APPLICATION

Jesus deliberately taught five parables, applying these principles to our lives.

We are to be ready - that is, saved.

We are to be watching - living a life of faith.

We are to be laboring - that is, striving to make others ready also.

PERSONAL

APPLICATION

Am I ready? Saved Am I watching? Living the faith life Am I laboring? Striving to bring others into the mystery form of the Kingdom of God; striving to see that others are made ready for the Messianic Kingdom when it comes. Write down the one point most meaningful to your life today.

PLAN OF

ACTION

How can I make this a real and practical part of my life?

Documents

PART X: THE FORMAL PRESENTATION OF CHRIST TO I … · 2011-09-07 · Jewish Life of the Messiah: Lesson Eleven Page 3 PROBLEM REVEALED BY JESUS Ignorance of . . . 1. Scriptures 2